liil 



(HE HEAI 



'\ I; 






LIBRARY OF CONGRESS. 



Chap.. H-ii Copyright No.j__iJ_- 
Shell. CI^___. 



UNITED STATES OF AMERICA. 





W-" 


1^ 


^^^^^^^^^^^^^^^^^ff^' 






IliBi^B^^^^^ 


% 






^ 




^^^^^Bl^^' ' v , 


^w 




^^^B^^^ii 






^^^^^■T a| 


HB 




ilHiiJiii^^ 


^^^^H 


I^B-^'^^ 



DR. WM. C. GIBBONS 



Tmc Meaf^t or Job 



A Message to the World 



BY 

DR. W. C. GIBBONS 



JANUARY 1st 

1900 



PUBLISHED BY 

UNIVERSAL TRUTH PUBLISHING CO. 

87-89 WASHINGTON STREET 

CHICAGO 

V, * 



5828 



TWO coiPics REcei V to. 

Library of Contret* . X 

Office eftfc, l,CZ\A^ 

m 1 4 1900 ;;p^^^ 

Kejl»t«r of Copyrlgfct* ^'^ 
SECOND COPY, 



^ 3 ^xr 

copyright, 1900 

By 

DR. W. C. GIBBONS 



**The supreme end of existence is the change 

produced in man's nature by the power called 

Right Knowledge y 

Sankaracharya. 



A Greeting. 



To the friend who may read this offering/ 
I would say: — It has been a work of unre- 
mitting love. I can only inform you that while 
seated at my desk the interpretations, as I have 
recorded them came to me, and I have never 
doubted their accuracy or meaning. As often 
as I reread them I am the more convinced that 
their meanings are true. Being true, they fill 
the place and do the work assigned them. 

This spiritual interpretations of the Book of 
Job in performing its mission will liberate 
mankind from the bondage in the belief in 
evil; and as a ray of light, will dispel the 
darkness that seems to enfold the soul which, 
unhindered, will take care of itself. 

William C. Gibbons. 



Introduction. 

WHILE the value of '' The Book of Job'' 
as a historical record will ever remain 
unquestioned, it is our privilege now to consider 
it as an allegory. ''The Story of Job,'' says 
Eutychus, 447 A. D. ''is an allegorical poem 
to prove the monarchy of spirit or mind." 
Spiritual truths are above and beyond intel- 
lectual reasoning, and can therefore, not be 
intellectually explained. They can at best be 
represented only by means of allegories or 
pictures such as may induce men to give way 
to exalted thoughts, and thus acquire a clearer 
perception of truth. 

Many attempts have been made to give the 
spiritual meaning of Job. Such questions are 
asked as: Who was Job.^ Was he really a 
man.^ If so, when did he live.^ To what 
nation or tribe of men did he belong.^ If not 



8 INTRODUCTION. 

a man, then to what does Job refer? What is 
the meaning of the word? 

If the narrative of Job is to be considered as 
an allegory, then the " sons '' and '' daughters '' 
mentioned are not '^ children " ; and the animals 
are not four-footed beasts. '' Satan " also is a 
myth. Then, too, what becomes of ^' Eliphaz,'' 
'^Bildad'' and ''Zophar"? And had Job a 
wife ? 

Assuming the allegory then, many questions 
arise which only patience and loving investiga- 
tion into the hidden and spiritual realm of 
truth can answer. 

When and by whom this most mystical book 
was written is of little consequence to the 
interpreter. It is thought by some that a 
person named Job wrote this book. If so he 
did not write it simply for the purpose of 
narrating a great event in his remarkable life 
without enjoining a wise purpose. Job knew 
that the specific quality of his nature gave 
him an exalted position in this world; hence, if 



INTRODUCTION. 9 

he were the author, he wrote with a very defi- 
nite purpose in view. 

It is not any more intended, however, to 
deny that there was a real man^ Job; who was 
wise, and who Hved a long time ago: than to 
deny that there was an Abraham, a David and 
a Jesus. Job stands for a j>rinciple^ as, indeed, 
does every enhghtened soul, entirely distinct 
from personality. To illustrate: — Adam stands 
for the natural man] Noah, for refuge] Abra- 
ham, iox faith y David, for kingship; Solomon, 
for wisdom 'y Moses, for lavj ; Joshua, deliver- 
ance y Buddha, for tender heart and gentleness; 
Jesus, for salvation through love; and Job, for 
realization and integrity or spiritual minded- 
ness in man. These were real men like unto 
us; but their personality had little or nothing 
to do with that quality of mind which each 
represented. The physical man as he is known, 
passes away from sight, but the principle he 
represents lives eternally. 

It will be observed that this entire allegory 
is based on the supposition or visible appear- 



10 INTRODUCTION. 

ance of good (Lord) and evil (Satan) as fac- 
tors in the world and influencing the actions of 
mankind; also that the Lord is cognizant of 
manifestations of both good and evil, in fact, 
the author thereof by permission. See Job, 1-7. 

Another noticeable fact is, that while the 
Almighty is repeatedly referred to , God is not 
directly spoken to, nor does God (Divine 
Spirit) at anytime speak. In every instance it 
is the Z^r(/; and \\\^ Lord must not be con- 
founded with the fuller interpretation of God, 
infinite Spirit. 

It has been said of the Book of Job, that 
if it could be dramatized, it would excel in 
point of merit anything that Shakespeare ever 
wrote; so deep and far reaching is the plot in- 
volved, so astonishing the characters and so 
vital and beatific its conclusions. 

It has been conceded by some of the most 
thoughtful of men that the Book of Job ranks 
in literary merit, with any work of any age. 
Gibbon the historian writing of the Koran says: 
''His (Mohammed's) loftiest strains must yield 



INTRODUCTION. 11 

to the sublime simplicity of the Book of 
Job." -^ 

Thomas Carlyle wrote of Joh: ^' There is 
nothing written, I think, of equal literary merit, 
sublime sorrow, sublime reconciliation; the old- 
est choral melody as of the heart of manhood; 
as soft and great as the summer midnight; as 
the world with its suns and stars." Another 
writes: ^'What can be finer than Job's picture 
of nvisdom^ whose price is above rubies ? And 
what a wealth of comfort is in that wonderful 
passage which inspired the sublimest solo in the 
sublimest musical composition; those words 
forever graven in ^Hhe rock that is higher 
than ly 

That the reader may the more clearly under- 
stand the Book of Job, quotations are given 
from ^'Helps to the study of the Bible.'' (See 
Bible.) 

^'The antiquity of this book is proven by its 
style, but there is much diversity of opinion 
respecting its date. Job is classed with other 
holy men. (Ezek. xiv, 14);" ^ ^ ^ * •?« -J^ 



<. 



12 INTRODUCTION. 

^'Modern scholars of different schools unite in 
the view that it is a theological discussion 
founded upon a historical basis, displaying the 
opinions of opposite schools on an unsettled 
question, of the connection between suffering 
and guilt, and whether there is any higher 
motive for religion than selfishness." (In 
which discussion, Job gives the most rational 
and advanced views.) ^'The book consists of 
three parts: — (i) The Introduction^ a prose 
narrative of the cause and effect of Job's suffer- 
ings, and his patient endurance. (2) The 
Colloquies between Job and his comforters, in 
poetry, the theme of which is the cause of 
human suffering. His friends affirm it to be 
sin, and exhort Job to repentance. He denies 
it, appeals to facts, and complains of the unkind- 
ness of his friends. This portion consists of 
three series: (a) Job's complaint (ch. 3), fol- 
lowed by the speeches of Eliphaz^ Bildad and 
Zophar^ each being successively answered by 
Job (chaps, iv-xiv). (b) A further speech of 
each of these three, with Job's answer thereto 



INTRODUCTION. 13 

(xv-xxi). (c) A speech of Eliphaz and 
Bildad, with the answers to each (xxii-xxxi). 
(3) The Argument of EHhu (poetical), that 
afflictions are remedial and for the sufferer's 
good ; followed by a reproof to Job for his self- 
justification, and a vindication of God's govern- 
ment (xxxii-xxxvii). (4) The Address of 
the Lord, revealing his power and wisdom; 
concluding with Job's confession (to the Lord) 
and penitence (xxxvii-xlii. 6). (5) A Con- 
clusion (prose) narrating the close of Job's life 
in peace and prosperity (xlii. 7-17)." 

The wisdom of the persons who wrote thus 
of Job, is not to be questioned. It will be 
observed by the faithful and spiritually minded 
student, that this narrative, obscure as it seems, 
is in fact the pilgrimage of a soul; and that all 
souls passing through the delusive appearance 
of creation are obliged to settle these very 
questions accredited to Job. 

The Book of Job could not have been written 
in a different style and have had its meaning 
preserved in such definite form as it is given in 



14 INTRODUCTION. 

the Bible. Its simplicity of utterance, its depth 
of meaning and its universality of application, 
will ever commend it to the careful considera- 
tion of every person who loves God and man. 
The friends who peruse this book are kindly 
requested to read carefully the entire Book of 
Job first. This gives one an intelligent concep- 
tion of the range and character of the plot. 
Then take it up chapter by chapter as the 
interpretation is read. Thus all possible benefit 
may be obtained from it. In each instance 
where Hebrew scripture words are used the 
Bible Dictionary definition of the word is 
given; as for instance; '^C/^, soft land, rich 
and fertile." 

William C. Gibbons. 



In this study of Job, the new version of the Bible is consulted. 



The Heart of Job. 



CHAPTER I. 

VERSE I.— THE SUBJECT. 

" There was a man in the land of Uz, whose 
name was Job." Job, ''a desert, one perse- 
cuted.'' Esoterically^ Uz means state of bliss. 

" Rejoice and be glad, O daughters of Edom, that 
dwellest in the land of Uz. — Lam. iv -21. 

Job means steadfastness to Principle, — The 
spirit of wisdom in man commonly rendered, 
Integrity. It signifies also spiritual minded- 
ness. 

Now this man was '^ perfect, upright, loved 
God and avoided evil." 

To fully understand this first chapter, is to 

possess the key to the entire book; so we are 

careful and move slowly, 

15 



16 THE HEART OF JOB. 

The very first question which naturally pre- 
sents itself to the mind, after reading the first 
chapter of the Book of Job, is : how could a 
perfect man get into such an imperfect state? 
how could a man, '' upright, one that feared 
God and eschewed evil " drop into such a pitia- 
ble condition as is recorded of Job ? 

It is stated in the introduction that this nar- 
rative does not necessarily refer to a special 
man whose name was Job; but to the unfold- 
ment or progress of every soul, known as the 
individual Ego. 

For special reasons, which are the inherent 
rights of every individual, the soul (Job) aban- 
doned its home in the blissful state (Uz); 
leaves the Paradisacal state of unconscious 
bliss; enters the domain of Eden; and passes 
through this to the state of forms on the human 
or physical plane. 

Surrendering the state of negative innocence 
for the objective state of earth life, the soul 
finds itself surrounded by lust of possessions; 
by families, by persecutions, by abandonment 



THE HEART OF JOB. 17 

and death. To all appearances it sees itself in 
this state of mind. 

Because it sees itself possessed of form^ the 
soul participates in the conditions of the form, 
or what seems to be reality, but what is 
iinall}^ proven to be a delusion. 

While in this delusion, the soul apparently 
unconscious of its vast spiritual possessions, 
becomes conscious of its true Self, by seeing 
through the appearances on this terrestrial 
plane, recognizing these as symbols of the 
unchanging, eternal glory of the heavenl}'' 
kingdom, — the celestial. So Job is credited 
with vast possessions; no man in all the East 
(source of light) had so great a household, 
(fund of knowledge). 

THE NATURE OP THE SOUL. 

We will endeavor to throw more light upon 
this subject, that it may be seen why this 
all takes place; what this natural condition 
really means; why the Soul apparently abandons 
a high state of excellency for an apparently 
low state, and v/hat is to be gained thereby. 



18 THE HEART OF JOB. 

It must be constantly borne in mind that the 
supreme end of existence is Right Knowledge. 

The Great Light is the AIL Not the light 
of the sun or the light of the moon. This 
Great Light is Wisdom and Love^ — God. 

The will of God is within the wisdom of 
God; and the desire or love of the will is to 
reflect Itself. This is done by mirroring Itself 
within Its desire. The '4mage'' of God is con- 
ceived in God. Nature is the great mirror in 
which the image is reflected; and this reflection 
is called ^''Creationy In this creation, the Soul, 
which is the form of God, is seen, but not as 
the idea of God, /. ^., the Soul enters into 
nature; but the spirit is eternally with God. 
The spirit and the soul are forever co-ordinated, 
but to appearance they are separated and 
apart. 

Man is free during i^mocence, when he en- 
ters the state of nature he becomes bound by 
the conditions of that state and is no longer free; 
earth and its environments surround him, but 
on entering the spiritual state he is once more 



THE HEART OF JOB. 19 

free. Such freedom, however, is different from 
the first state of freedom in this, that the soul 
is now consciously free. 

The soul has a purpose ; and this purpose is 
to understand appearances, such as separate 
forms, objects, etc., etc. This purpose indicates 
a mission, and its mission is to look through 
things and to Know Itself; Its power, nature 
and magnitude, and Its relation ^o the Supernal 
Self, the Eternal One — God. 

The Soul, in coming into a state of nature^ 
chooses its hirth right; but it does not choose 
as one would choose a profession or garment. 
Its choice is the result of attractive natures; 
that is, it is individualized from the Great Soul 
by some especial attraction in this nature. It 
is allured, not against its will, but with the 
consent of its will; for only that can attract 
which is like the object attracted, hence its 
wiUingness. 

The soul finds remuneration or compensa- 
tion in the delight of discovery. This is the 
basis of family ties or relationship. In the last 



20 THE HEART OF JOB. 

analysis it will be observed that we stand spon- 
sor to each other for certain eternal virtues 
which have their permanence in love. While 
the spirit is absolute purity, the soul enters into 
every state of mind between body and spirit. 
The soul is drawn downward toward the body 
by desire; and it is drawn upward toward the 
spirit by the influx of its higher nature. Job 
demonstrated these two states or qualities in 
his remarkable earth life. In other words, the 
state of unconscious bliss is exchanged for the 
state of conscious bliss, and this is attained 
through its descent into nature; that is, to be 
wisdom, consciously; to be love, consciously, 
it chooses this way. 

MAN IN NATURE. 

In the state of matter (the dark state); cause 
and effect, as families, society, etc., are recog- 
nized ; good and evil are also apparent. In this 
state (terrestrial), the mirage called Nature 
(the mirror) appears; all objects, all conditions, 
all experiences of whatever sort, seem very 
real; for the reason that man, the physical ex- 



THE HEART OF JOB. 21 

pression or instrument possesses some knowl- 
edge, but not sufficient: Some knowledge and 
some ignorance, is the ^'knowledge of the tree of 
good and evil." 

NEGATIVE AND POSITIVE INNOCENCE. 

There is a negative innocence and there is a 
positive innocence. 

Negative innocence is related to that class 
of actions which are spontaneous in their nature ; 
actions, the full meaning of which are not com- 
prehended; as for instance, the simple action 
of youth. 

Positive innocence is related to that class of 
actions which the mind comprehending, refuses 
to participate in. That which may be done 
innocently, not knowing the consequences, is 
now avoided because of knowledge. 

The real man, the enlightened soul knows. 
The natural man, the man in nature, the man 
seen in the mirror, on the other hand only 
believes. To this belief is attributed the 
supposition of sin, sickness, affliction and 
death* 



22 THE HEART OF JOB. 

This allegory we are studying stands for the 
truth concerning man, by means of which he 
is led into the way of wisdom. 

MAN'S OONCEPTIVB NATURE. 

The souf cannot withdraw or extricate itself 
from the delusion of matter, until man learns 
the secret of nature, — learns that everything — 
God, the Christ, and the Angels — the celestial 
and the terrestrial kingdoms, the powers of 
heaven and the powers of hell are contained 
within himself. Outside of him there is 
nothing which he can conceive. He can know 
nothing except that which exists in his mind. 
No god or devil, no spirit or any power what- 
ever can act within man unless it enters into 
his consciousness. Only that which forms in 
man has existenceybr man. 

Because of man's power to conceive, he con- 
ceived darkness and light — good and evil — 
ignorance and wisdom. When the conception 
of the unity of Goodness as the Principle of 
Reality enters the mind and fixes its abode 



THE HEART OF JOB. 23 

there, then will the opposite vanish into noth- 
ingness as the pictures in the mirage vanishes 
by near approach. As gold is incorruptible in 
the fire, so is the soul of man subject to nothing 
but God the eternal principle of life^ truth and 
love. In the state of conscious nature, life is 
man's starting point, truths his shield; love^ his 
armor and character ^ his destiny. 

The great lights, saviours, who have 
appeared at intervals, caught the full interpre- 
tation of the perfect and holy man; so they 
became the beacon lights, the path^ the way 
and the truth] and this is the only way whereby 
man aspiring, can attain the heavenly kingdom 
or state of eternal love. 

MYSTERY OF NUMBERS. 

To understand clearly the Book of Job; let 
us consider the significance or value of num- 
bers. 

The number ten is the key or mystical figure 
seen throughout the book; it is the number 
signifying completion. All things move 



24 THE HEART OF JOB. 

toward perfection. The number nme^ is mas- 
culine, while the number ten is feminine. 
Consider the numbers seven and three also. 
Seven is the number of the perfected man, or 
Grand Man; and three is the symbol of Diety 
in all the great religions of the world. Job 
has seven sons and three daughters. 7+3=10. 
Ten is also the mystical number signifying in 
the Kabala, Elohim, infinite in expression. 
Ten is the multiple of the number of animals 
in Job's possession. Notice too that Job had 
seven thousand sheep, and three thousand 
camels, — ten thousand; also five hundred yoke 
of oxen, and five hundred she asses, — ten 
hundred. Job had three friends, (chap. 2- 11), 
and they sat on the ground seven days. 3+7 
=10. Job on one occasion in reply to his 
friends said, '' These ien times have 3^e re- 
proached me." 

At the conclusion, Job had twice the number 
of cattle that he possessed at the beginning. 
His sons and daughters {ten) were not increased 
in number, but in godliness. 



THE HEART OF JOB. 25 

There are also three special days referred to, 
(ch. 1-6, 13), (ch. 2-10). These represent 
three degrees downward or removals from 
spiritual perception. There are three corres- 
ponding degrees up, to Master. 

The enlightened will see that Job is a type 
of Christ. 

MEANING OP THINGS. 

Let us now resume the consideration of the 
first chapter. Verses 4-5 refer to family ties. 
Family means, cherished ideas^ especially with 
reference to the idea of cause and effect ; family 
means also, varying faith. Sons^ or males, 
are causes; Daughters^ or females, are effects. 
Inheritance is cause and effect. 

Job is accredited with vast herds of cattle. 

Sheep mean innocence, simplicity, tender- 
heartedness, pure-mindedness and love. 

Camels mean endurance, swift conclusions, 
safe passage over the desert places in life's 
journey. 

Oxen mean docility, meekness, composure. 



26 THE HEART OF JOB. 

She Asses mean patience, fertility and in- 
crease of knowledge. 

Add to these, sons and daughters, and 
servants (the five physical senses), and we 
have, briefly stated. Job's great wealth; which 
to be understood must be viewed from a 
spiritual standpoint. All these possessions are 
the noble virtues of the soul, the essential 
qualities or tincture by means of which it is 
recognized. 

Man as we see him day by day; ourself as 
we appear year by year, is not a fact, but an 
interpretation of a fact. Is not the real, but a 
suggestion of the real. 

GOOD AND EVIL. 

For reasons known to the author of this alle- 
gory he has put into the mind of Job the belief 
in the ^'knowledge of good and evil"; and with 
this idea Job must contend and vanquish, as did 
Jesus and other great Masters. 

On this supposition of good and evil rests all ^ 
the sorrows and changes in the story. Only 
the Good really is. There is nothing spoken 



THE HEART OF JOB. 27 

of or imagined, however, that its opposite is 
not suggested. It seems that the destruction 
of Job's possessions came about through the 
influence of "Satan." (verses, 6-12). 

SATAN, THE MEANING OP. 

" Now there was a day (the first day) when 
the sons of God came to present themselves be- 
fore the Lord, and Satan came also among 
them.'' 

Verse 7. "And the Lord said unto Satan: 
Whence comest thou? Then Satan answered the 
Lord, and said: From going to and fro in the 
earth, and from walking up and down in it. 8. And 
the Lord said unto Satan: Hast thou considered 
my servant Job? for there is none like him in the 
earth, a perfect and an upright man, one that fear- 
eth God, and escheweth evil." 

Jesus said. ''In this 'world ye shall have 

tribulation, but marvel not (fear not), for I 

have overcome and ye shall overcome also." 

Only in ''this world" or state is Satan known, 

Satan means the great void, the adversary, 



28 THE HEART OF JOB. 

the unrelated, unrevealed, the not known, the 
absence of Hght. 

^'And darkness was upon the face of the 
deep." 

It is the power of darkness which deals out 
to man all his calamities. Satan here, espe- 
cially, means worldly wise, or the world's wis- 
dom. " The liar and the murderer from the 
beginning (of this period), and the truth abode 
not in him."" 

"Sons of God" mean light, wise ones, illumi- 
nation, pure knowledge. '* Let there be 
Light.'' 

Bear in mind always that Job is the Spirit 
of Wisdom in Man. This spirit of wisdom is 
now to pass through the fiery ordeal of crea- 
tion, from which nothing can release it but 
union with the Lord. The soul is triumphant 
only in the moment it beholds God and ex- 
claims, I Am It. 

There is in fact no evil nature / but there is 
a supposition or belief in an evil nature. Be- 
cause of this belief, the experiences related in 



THE HEART OF JOB. 29 

the concluding verses of this first chapter 
transpire. 

Having given the definition or interpreta- 
tion of Job's possessions, let us now consider 
how these escape him and by what means. 

TRUTH AND REASON. 

All reasoning is based on doubt. If man 
never doubted he would never reason. If one 
reasons with himself, he doubts the inner evi- 
dence of truth. To reason with another is to 
believe in another's doubt. One only can be 
right. One cannot reason concerning Truth and 
arrive at Truth througli reason. Truth is 
never in dispute. Reasonings and disputations 
refer to man's opinions concerning what is 
true, — not the Truth. Truth needs no defence 
and no defender. Jesus' injunction to Peter was : 
''Put up thy sword again into its sheath; who- 
soever defendeth by the sword, perishes by the 
sword." 

The dialogue reported between the Lord 
and Satan, is Job reasoning on good and evil. 



30 THE HEART OF JOB. 

or cause and effect. It is Job reasoning with 
his mind. There is a truthful side presented 
to Job's mind, and there is an untruthful side to 
which Job frequently refers. 

SATAN, THE LIB. 

Satan's subtle reasoning concerning Job's in- 
tegrity is all false. It is a false assertion that 
the loss of earthly possessions is to be directly 
chargable to the Lord. Except we admit (and 
truthfully) that the illumination of the Lord in 
the mind causes the detachment of worldly pos- 
sessions, because they are accumulated in the 
darkness. But to an illuminated soul this 
would be no loss. Satan attempts to divert 
the cause of calamity from himself; and to 
place Job in this false light, deliberately lies. 
In the mortal (carnal) mind of Job may be 
found the whole array of evils. By every evi- 
dence in life's experience we do know that 
there is no falsehood to be laid at the door of 
the True Man. Satan is a lie, the truth is not 
in it. 



THE HEART OF JOB. 31 

Sankaracharya^ the Hindoo commentator 
says: ^' Falsehood is pronounced on that which 
has not the Spirit of God; which Spirit 
is the only reality. For this reason it is called 
falsehood or lie. A lie is not an utter negation, 
because it concerns some reality. A falsehood 
produces the appearance of many Egos, 
whereas in reality the Spirit of God is the only 
Ego." 

Elihu^ in chapter 32-8, reminds the three 
friends that, '' There is a spirit in man; and the 
inspiration of the Almighty giveth them under- 
standing." 

This understanding is the very presence of 
the divine nature in man. ''The soul is never 
surprised." It is never unconscious of its integ- 
rity and union with the Lord — Supreme Self. 
It may be bound in appearance to an earthly 
body; still in essence it is free. 

^' And there was a day." Verses 13-19. 
This is the second day. Day and night never 
enter into man's consciousness until he loses 
sight of the True Light. 



32 THE HEART OF JOB. 

THE FOUR MESSENGERS. 

There were four ''messengers,'' members 
of Job's numerous household. These mes- 
sengers dcX^fear and sense evidence y judging 
according to appearances. Job (soul), by a 
master stroke of realization, based on the prin- 
ciple of eternal goodness finally sweeps this 
false evidence away in verses 20-21-22. 

Verse 20. ** Then Job arose, and rent his mantle, 
and shaved his head, and fell down upon the ground, 
and worshiped; and he said, 21, Naked came I out 
of my mother's womb, and naked shall I return 
thither; the Lord gave and the Lord hath taken 
away; blessed be the name of the Lord. 22, In all 
this Job sinned not, nor charged God with foolish- 
ness.*' 

REALIZATION. 

In supreme reality, the Deity has no attri- 
butes and no relation to anything. Everything 
outside the Deity is false in the sense of not 
having the reality it claims. Man's sufferings 
can never cease until this truth is realized. All 
religions, all philosophies, all mystical practices 
aim at this realization as their highest end. 



THE HEART OF JOB. 33 

Realization is a new mysterious consciousness, 
and not mere information concerning what is. 
(Sankaracharya.) A penny placed before the 
eye may obstruct a view of the great sun. So, 
too, the truth may be hidden from manifestation 
by our conception of external pictures and forms. 
Sweep these away and the truth appears in all its 
purity and sweetness. A wise sage has said: 
'' That there is a power in the object which 
compels the recognition of its existence by the 
observer; and that this power in the object has 
a kindred relation in the observer by means of 
which it recognizes the object." 

THE PHYSICAL SENSES. 

We have said these ^'messengers'''^ are fear^ 

based on the evidence of the senses, and these 

senses are in this order; i, smell; 2, sight; 3, 

taste^ and 4, touch; which are represented by or 

correspond to, ^' earthy ^' fire^ ^' water and *• air 

respectively. These are the powers which 

take from Job his possessions. Man^ the earth 

man confiscates, appropriates; fire consumes, 
3 



34 THE HEART OF JOB. 

annihilates ; water bears off, removes ; and air^ 
breathes upon, sweeps away. (See verses, 
15-16-17-19.) 

It is declared, the divine power called objec- 
tivity in nature, has the power to assume eight 
forms; viz: — i, earth; 2, water; 3, fire; 4, air, 
and 5, akasa; 6, manas; 7,buddhi, and 8, sahank- 
ara. Of these, four are inferior and four are 
superior. The inferior ones are the messen- 
gers we are now considering. There were 
four other messengers; Eliphaz, Bildad, 
Zophar and Elihu, who professed to be supe- 
rior; but in each case they failed to relieve Job 
or bring to him the light of impersonal truth to 
sweep away the burden of darkness from his 
sad heart. 

TRUE RELEASE PROM ERROR. 

Mankind is not brought into the light of 
the true self by charges of corruption and a 
sinful life. Nor is there any relief in the dog- 
matic assertions concerning the nature and 
character of God, as though one could give 
information on such a subject. 



THE HEART OF JOB. 35 

When Job appealed to the Almighty direct, 
then the Lord, who indeed constituted ihejTour 
superior elements of the heavenly nature ap- 
peared, and declaring the truth. Job was 
immediately liberated. 

These objective forms, as earth, fire, etc., are 
not to be considered as the earth we inhabit, 
the water we drink, the fire that burns, or the 
air we breathe; but rather that form of the 
Divine power which produces the earth, water, 
fire and air. While we are continually using 
objects for the purpose of illustrating clearly, 
care must be taken that the principle of objec- 
tivity be not confounded with the synthesis of 
the Deific nature. 

THE SUBTLE POWERS. 

For the benefit of those who desire to know, 
we insert; the four superior principles are: 

1. Akasa, is related to hearing. 

2. Manas, the power of producing that 
which is perceived, as, ^'I am this," without 
defining what this is. 



36 THE HEART OF JOB. 

3. Buddhi, the element in the totaHty of 
the Divine Power which makes all the work- 
ings of that Power to appear as in themselves 
real, and hides their true character of being 
real, except as reflected in the Deity. 

4. Ahankara, the power of producing the 
universe out of the Divine Substance which 
never changes. 

POSSESSIONS DESTROYED. 

The first messenger that came to Job with 
tidings of destruction, apprised him of the fact 
that the oxen which were plowing, and the asses 
feeding beside them, have been driven away 
and all thy servants slain with the edge of the 
sword, and I only escaped to tell thee. 

Esoterically : — Job's patience, docility, com- 
posure and knowledge of creation is put to the 
test. 

Scarcely has this one delivered his message, 
when the second one appears. He is very 
much alarmed, and comes with the story that 
the fire of God is fallen from heaven and utterly 



THE HEART OF JOB. 37 

consumed all the sheep and the servants, and I 
alone escaped to tell thee. 

Esoterically : — Job's innocence, tenderness 
and pure-mindedness have gone into the con- 
suming flame. 

While this man is yet speaking, comes 
another also and reports that three bands of 
Chaldeans have taken off the camels and slain 
their keepers and I only have escaped to tell 
the tale. 

Esoterically : — Job's endurance and means 
of escape is limited to his own personal 
endeavor. He must cross the desert waste 
alone to overcome the conditions of matter. 

Lastly, a fourth messenger, breathless and 
in great haste, relates how a great windstorm 
swept over the country where the eldest son^ 
(hope of the father) resided, and while his 
brothers and sisters were eating and drinking, 
(satisfaction of physical desire), a great wind 
came from the wilderness and smote the house 
so that it was utterly destroyed and falling on 



38 THE HEART OF JOB. 

the inmates they are all killed and I only 
escaped to tell the tale. 

These sons and daughters represent vanity 
and pleasure. 

Esoterically : — Cause and effect in the mind 
of Job merges into the Infinite with whom is 
no cause. '' One is your father, even God.'' 
Belief in mortal posterity is ended. The 
delusion of family ties is purified by the illum- 
ination of the Divine nature — One. 

FEAR SURVIVES. 

These messengers, one after the other, report 
to Job the utter destruction of all that he lays 
claim to, including his children. You will 
observe, however, that y^ar (the messengers) 
was not destroyed in the general calamity. 
Fear survives to impress the mind with what 
has happened. 

Job is now shorn of externals; hence he "rends 
his mantle." Verse 20. That which conceals 
the true Self is torn away, and the delusion of 
the false self is exposed. The '^ shaven head " 



THE HEART OF JOB. 39 

signifies shorn of worldly strength; there is 
reliance and peace only in the union with the 
Will of God. 

So Job exclaims that he did not bring 
possessions into this world, when he returns to 
God (his true self), these, losing their charm 
will not encompass him any more. 

**The Lord gave and the Lord hath taken away; 
Blessed, be the name of the Lord." — Verse 21. 

DOBS NOT CHARGE GOD. 

The highest acknowledgment that man can 
make is, There is no life^ substance or t nielli' 
gence but that which issues from God. The 
wisdom searching spirit in man, viewing the 
situation, exclaims, ''Lord, all is Thine." 

As the shadow has no form independent of 
that which it images, so the self in man has 
no substance independent of the True Self, 
which is the Spirit of God. Spiritual minded- 
ness (Job) sees this to be true and acknowl- 



40 THE HEART OF JOB. 

edges the goodness, the allness and the uni- 
versal love of God. 

Spiritual mindedness never makes a foolish 
charge against God. 

**In all this Job sinned not, nor charged God with 
foolishness." (Verse-22.) 



CHAPTER II.""^ 

In the Vishnu Purana we read, ''The mind 
of man is the cause both of his bondage and 
his liberation. Its attachments to objects of 
sense is the reason of its bondage, and its sepa- 
ration from the objects of sense is the means of 
its freedom. He who is capable of discrimin- 
ating knowledge should therefore restrain his 
mind from all objects of sense, and therewith 
meditate upon ^'Para Bramha^'* the Supreme 
Soul^ in order to obtain liberation." 

VERSE 1. 

This is the third day or degree. Job must 
drink deep of the cup of bitterness. 

There is to be a deeper plunge into the 
mystery of objective sense. Can Job's physical 
condition be rendered well nigh unendurable 

41 



42 THE HEART OF JOB. 

and he retain his loyalty to what his soul 
continually affirms is true? We will see. 

Here, too, Job is the type of Christ. He took 
this degree, passed the ordeal and came out 
victorious. 

EVIL DELUDES ; GOOD RELEASES. 

Good and evil as factors, will always be 
found joined to the same cause, each sug- 
gesting the other. Twins of one parentage, 
their stock is in a common root. Things may 
appear great or small; all depends on which 
end of the telescope is nearest the eye. It is 
not necessary that man should pass through 
the gate of suffering and death. This has been 
proven. He needs only to accept the eternal 
fact that God is All^ — that there is but One 
Mind common to all men, and he passess into 
this degree through Realization^ and not 
through suffering. The denial of evil and the 
affirmation of goodness liberates the soul from 
bondage. 



THE HEART OF JOB. 43 

THE FALSE VIEW. VERSE 3. 

This is the second time the Lord has borne 
evidence that ''there is none Hke Job in the 
earth, a perfect and an upright man, one that 
feareth God and escheweth evil." Goodness 
and the riches of the soul being universal and 
infinite in nature, there cannot be anything 
else. What then is this other, seeming.^ — The 
false view, the image or reflection seen in the 
mirror of nature and believed to be real, — the 
great nothing. It would be something if the 
something which is One with the Good was 
not all. 

Satan (darkness), looking through the veil 
of its own obscure nature, beholds Job in a 
pitiable condition. This is the power of sug- 
gestion. All things assume the tint we men- 
tally impress them with. Darkness cannot 
behold light, nor can it behold itself; Light 
onl}^ behoMs what truly is. Satan is the false 
view, falsehood, the lie, the speaker of evil. 
(Never speak of evil maliciously.) See through 
the darkness by the light within thyself. 



44 THE HEART OF JOB. 

Mortal thought (Satan) has now invested 
Job with ''boils" as with a garment, "from the 
sole of his foot unto his crown." — (Verse-7.) 

Satan not only sees Job stripped of all earthly 
possessions, but insists these are essential to 
his happiness, and now beholding this man 
covered with "boils from the crown of his 
head to the sole of his foot," jeeringly looks on 
to see what will become of his integrity. 

The Spirit of Wisdom in Man is not thus 
beguiled. It knows that Life is the " Gift of 
God," and man cannot be deprived of it. 

In verse 4, is found the unfamiliar phrase, 
"skin for skin, etc." This is an old Eastern 
mystical phrase. It represents feelings, mortal 
mind, sensitiveness, easily hurt in body or 
affections. What will not a man do or give to 
preserve the body intact.^ Look at this sub- 
ject as you never have before. Amazing! Is 
it not.f^ Is there any outlay in effort, time or 
money, mind or body, which is not directly or 
indirectly for the comfort and preservation of 
the body.^ 



THE HEART OF JOB. 45 

JOB'S V7IFB. VERSE 9. 

Shorn of everything; from wealth to poverty; 
from health to disease; cast out. His only 
possession is a broken earthen vessel, sprinkled 
with ashes a symbol of pity and humility. 
While in this situation Job's wife appears, the 
first intimation that there is such a woman. 

Intuitive spiritual perception (the feminine 
nature) never deserts man. Even in his deep- 
est, lowest mortal state, when most needed this 
is present. It has been called ^'the friend 
which sticketh closer than a brother." Here, 
it is Job's ^^nvife\'^'^ the pride of his youth, the 
companion of his honors and the sharer of his 
wealth. Speaking from the self ego^ and 
wounded pride, she exclaims, '' Dost thou still 
retain thine integrity? curse" (renounce) 
''God, and die." What a melancholy note 
indeed! With this she spurns him. This is 
simply mortal mind in eclipse. 

Job's wife is the feminine nature in man — 
intuition. The companion of nvisdom is always 
love. Love is a gentle, truthful messenger. 



46 THE HEART OF JOB. 

turning man from sense to soul, as a flower 
turns from darkness to light. 



THE TRUE LIGHT. 

The substance of man appears external when 
he loses consciousness of his true internal 
nature^ the true light, which was in him before 
he seemingly went to sleep in the spirit and 
awoke in the flesh. So it is that the woman 
sees the man external to herself, and the man 
sees the woman external to himself. Thus 
beholding him, she may assume any form of 
mind which her independent spirit suggests to 
herself. By meditation, man's interior nature 
is opened up to him; there he beholds his true 
self undivided, complete, and the Lord God is 
the light thereof. Man naturally walks in the 
direction toward which he is looking. He 
leans most toward that which attracts strongest. 
There is ever a balance of power within him, 
however, which irresistibly draws him toward 
the treasure of the soul which is the divine 
nature. 



THE HEART OF JOB. 47 

Job will not curse God. He will not lay any 
blame to the Almighty. In all his banishment 
faith never deserted him. To curse God is 
equivalent to putting no trust in God. Job 
refuses to be numbered on that side; yet the 
belief in good and evil is very strong in his 
mind just now, and the pictures to which he is 
introduced are the forms of his mortal con- 
ception. 

THE THICK VEIL. 

To Job, the Lord stands for supreme good- 
ness. All other characters introduced are but 
the vain imaginings of the mind, — figures 
introduced on the dramatic scene of action. 

An imagination commonly indulged in, is to 
trust heaven as long as heaven smiles on us, 
and to distrust when heaven frowns (?) They 
say: ''Is this not God's frown because of your 
evil deeds?'' This mystery of existence — how 
it bewilders and confuses us. While the veil 
is over our eyes we see so indistinctly. We 
are not even aware of the veil. We are self 



48 THE HEART OF JOB. 

blinded. It is then the evil appears very real 
and very near to us. 

JOB'S FAITH. VERSE 10. 

Like Abraham, Job feels that somehow there 
is a way of escape, although he does not see it 
clearly; and so Job retorts with emphasis: 

*'What? Shall we receive good at the hand of 
God, and shall we not receive evil? In all this did 
not Job sin with his lips." 

Humanity is in blind error so long as it 
clings to the notion that God either bestows or 
withholds anything from man. He questions — 
The bestower, shall he not withhold also.^ If he 
give, shall he not take.^ This was Job's idea 
and it brought him trouble. 

What is, must be the common property of 
all men. The Almighty is no respecter of per- 
sons. Desires and necessities are involved in 
love for possession. The sunlight and the 
rain make no reservation. These are alike free 
to all. The idea of possession is always 
accompanied by fear of loss. Organizations of 



THE HEART OF JOB. 49 

all kinds which insure protection, are organized 
on a false and temporary basis. Sooner or later 
these possessions leave man or man goes away 
and leaves them. Jesus understanding well this 
principle said: ^'Lay not up for yourselves 
treasures on earth where moth may destroy or 
thieves break through and steal : but lay up for 
yourselves treasures in heaven;" riches of the 
soul; for these are eternal. 

JOB'S THREE FRIENDS. VERSE 11. 

We are now introduced to the greatest act in 
the drama of Job. Job has three friends resid- 
ing in different parts of the country, who, on 
''hearing of all this evil that has come upon him," 
agree with each other to meet at the same 
time and pay him a visit. Job was so changed 
in appearance that it was with difficulty that 
they recognized him. Then, it is said, *' they 
lifted up their voice and wept;" and like Job 
on a former occasion, ''rent everyone his man- 
tle, and sprinkled dust upon their heads." 



50 THE HEART OF JOB. 

MEANING OP THEIR NAMES. 

It is related that these three friends '' sat down 
with him upon the ground seven days and 
seven nights, and none spake a word unto him : 
for they saw that his grief was very great.'' 

'' And the evening and the morning were the 
first day i^^ ^'and the evening and the morning 
were the second day^"^ — and there was not a 
word spoken until the seventh day^ the period 
of perfection, when God spake out of the great 
silence of rest, and man appeared : — ^the Image 
and the Likeness. 

The condition in which we find these men 
and the shock they experienced, agrees with 
their nature as we shall see. Their names are, 
Eliphaz^ Bildad^ and Zophar ; ''and the}^ 
came every one from his own place." 

EHphaz means, " To whom God is 
strength." 

Bildad means, " Son of contention." 

Zophar means, "A sparrov/." 

Eliphaz is called a " Temanite." Teman 



THE HEART OF JOB. 51 

was grandson of Esau, and his father's name 
was Eliphaz. — Gen., ch. 36,-10, 11. 

Bildad is called a '' Shuhite." Shua was 
Keturah's son. Keturah was second wife of 
Abraham. — Gen., ch. 25,-1, 2. 

Zophar is called a ^' Naamathite.'' He was a 
descendant of Naaman, Captain General of 
the army of the King of Syria. 

These three friends of Job represent the — 
threefold -path of reasoning irom appearances; 
from different points of view. These are also 
to be considered as three distinct yet related 
views concerning God which finally must be 
abandoned. They have been termed ''Job's 
comforters." More properly they are Job's 
counsellors, each in turn offering advice. At 
last, as it will appear, man must see and know 
not from external reasoning, but from internal 
evidence. He must counsel with the divine 
nature and not accept doctrinal discussion. 

ESOTERICALLY CONSIDERED. 

Eliphaz means reasoning from the stand- 
point of sinful lust showing forth in the flesh, — 



52 THE HEART OF JOB. 

judging from appearances, — cause and ef- 
fect. 

Bildad means reasoning from the standpoint 
of judgment; as, '^ the judgment of God" — 
the heavy hand of the Almighty, based on 
presumable guilt. This thought rests on belief 
that God contends with man. 

Zophar means pretender to great wisdom 
concerning God. He is one who would instruct 
about heavenly things. A dogmatist, a self- 
righteous accuser. 

'' Learn of us, learn of us," they all say. 
''Behold! we are righteous; turn thou to our 
God and he will have mercy on you." 

And they were all silent. — To cofitem^late 
is to fix the attention on an object or condition 
of the self. To meditate is to lose the object 
and the self in the Supreme Nature^ — the 
Eternal One. Job and his friends contem- 
plated the situation. Viewed from the impres- 
sion made by the appearance, no wonder that 
Job cursed the da}^ on which he was born. For 
as man thinketh or reflects himself in his heart, 
so is he. 



CHAPTER III. 

Job throughout this part of the narrative is 
represented as in a state of nature; viewing 
himself and other objects from the negative 
side of hfe. Thus viewing himself, he com- 
plains of himself; but never for an instant does 
he lose sight of the promise of the perfected 
nature in man, although seemingly unable to at- 
tain to it on the instant; yet there is ever present 
with him the radiance of the principle of per- 
fect love, which no argument can shake or his 
seeming physical discomfiture diminish. 

Bear in mind always that God is infinite 
wisdom. Man is the thought of God. Hence 
this tincture of infiniteness is conveyed through 
God's thought to the form of the thought. 
Man, conscious of this divine tincture, — sub- 
stance, — has at all times within himself the 
means of rescue from the delusion of matter. 

That man will come out all right is as 

53 



54 THE HEART OF JOB. 

certain as that he thinks he is all wrong. Man 
(the soul) never loses consciousness. 

JOB SPEAKS. 

It is Job who first speaks. He lays bare the 
situation as he beholds it. He takes a wide 
range of the subject. He furnishes his friends 
with the text of their future discourses. Job 
surprises them at the very outset by the entirely 
new and unprecedented liberality with which 
he treats the case. He does not blame himself 
or adjudge God. It would not surprise them 
if fire should come down from heaven and 
consume him in their very presence, so amazed 
are they at the free range of his thought and 
the boldness of his speech. 

Search the entire field of literature, and one 
fails to find a poem with a deeper meaning and 
wider range of life put in such a concise manner. 
Job indeed clears the way through the densest 
forests of deep problems and blazes the path for 
humanity to behold a purer, truer look at God. 
He says: 



THE HEART OF JOB. 55 

**Let the day perish wherein I was born, 

And the night which said, there is a man child 

conceived. 
Let that day be darkness; 
Let not God regard it from above. 
Neither let the light shine upon it. 

Let the stars of the twilight thereof be dark: 
Let it look for light, but have none; 

Why died I not when my mother bare me? 

Why did the knees receive me? 

Or why the breasts that I should suck? 

For now should I have Iain down and been quiet; 

I should have slept; then had I been at rest: 

There the wicked cease from troubling; 
And there the weary be at rest. 

:?: ^ Hi * * * 

Why is light given to a man whose way is hid, 
And whom God hath hedged in?" 

— Verses 3-23. 

How very dark the motives of life must have 
appeared to Job. However, this is not the 
self pitying cry of a despondent. The original 
plan of the writer is not to be thwarted. 
There is in all this arraignment an undercur- 
rent of reserve power. Job's resources are not 



66 THE HEART OF JOB. 

exhausted. A less confident man could not 
have taken his place. Then, too, there is a 
kindly coloring in this speech of Job^s, as 
though he would not that another should have 
been born on his '^day" and thereby assumed 
his grief. 

Here is Job, surrounded by his three friends, 
companions of his youth and sharers of his 
hospitality. For days they sit in silence 
judging his situation, and the character of their 
thought compels him to speak, and speak as 
he does. It took much to wring this admis- 
sion from him, but at last it has come. They 
sit in judgment — he contemplates. Nothing is 
hidden. Job frees his mind and paints his 
situation in the darkest coloring imaginable. 

JOB ENTERTAINS A GREAT FEAR. 

At the close of this chapter we are furnished 
the key to the entire situation — the power of 
^''mind over matter ^ As man thinketh in his 
heart, so is he; and so is all the world to 
him. 



THE HEART OF JOB. 67 

" For the thing which I feared cometh upon me, 
And that which I am afraid of cometh unto me. 
I am not at ease, neither am I quiet, neither have 

I rest; 
But trouble cometh." — Verse 25, 26. 

Such is the history of the race. Man creates 
his conditions, then deliberately settles down in 
them. All causation is mental. Man beholds 
only effects. Effects in turn conceive in the 
mind accusations. Job's accusations are un- 
worthy of him; but while beseeching God to 
utterly destroy him he never admits a criminal 
action. 

Job saw himself at one time a healthy, robust, 
highly honored man; prosperous beyond his 
neighbors. His household was a multitude. He 
had cattle of all kinds in great abundance. 
He had a happy family of sons and daughters. 
He was a man of integrity and wisdom. Yet 
with all this he entertained a great fear. The 
nature of the fear has not been disclosed to us. 
It has been suggested by some that Job feared 
the presence of his three friends. But, humili- 



58 THE HEART OF JOB. 

ated as he is, so great a soul would have rallied 
from this intrusion in seven days. No! This 
was a lifelong fear; and entertained by so 
active a mind must end in disaster. 

If mankind would banish fear for twenty- 
four hours, sin, sickness and death never again 
would be known on the earth. 

To fear is to distrust God. To be very rich 
in this world's goods is to lose sight of God. 

THE HIGHER MIND. 

Accumulate as a man ma}/ ; store up wealth 
as he will, at last he must say — '' God only is 
the author of all true, reliable riches." Job 
proves this problem. Will God not insure 
these gracious gifts? Is God dead.^ 

What is kept, is lost; what is given away is 
gained. Happiness is not insured in the abund- 
ance of material wealth. This is a symbol of 
the richer joy that awaits the awakened soul. 
Back of man stands Adam; back of Adam is 
Christ; back of Christ is always God, 



THE HEART OF JOB. 59 

The teachings of Jesus Christ have their 
virtue mainly in non- accusation. It is not what 
one accuses or condemns. It is as unworthy 
to accuse one's self as to accuse another. The 
error lies in the fact of entertaining an accus- 
ing spirit. Let humanity put the accusing 
spirit away today, and tomorrow every seem- 
ing wrong will be righted. 

It was a source of relief, however, to Job to 
speak his mind in this manner. His language 
is to be considered in realit)^ as an appeal to 
the higher nature of which he now and then 
caught glimpses. 

Then, too, there is in this chapter a display 
of great knowledge, of a state other than the 
one in which Job now beholds himself. How 
will Job find release from his present dis- 
temper.^ By the renewing of his mind. There 
is no other way. While the world is so full of 
real sunshine, why dwell upon the record of 
mock sorrows. 



CHAPTER IV. 

ELIPHAZ SPEAKS. 

It will be noticed that ''the three friends '^ 
took turns to speak to Job, and in the order in 
which they are named, and he in turn replies 
to each. When Job ceased his cry, then 
Eliphaz answered and said : 

**If one assay to commune with thee, wilt thou 
be grieved? 
But who can withhold himself from speaking? 
Behold, thou hast instructed many. 
And thou hast strengthened the weak hands. 
Thy words have upholden him that was falling, 
And thou hast confirmed the feeble knees, 
But now it is come unto thee, and thou faintest; 
It toucheth thee, and thou art troubled." 

— Verse 2-5. 

Gently as a mother would soothe her 
troubled child, Eliphaz approaches the gravity 
of the subject which stirs his heart. Then 
seeks to bring relief by reference to the past so 
full of blissful memories. Now comes an 

60 



THE HEART OF JOB. 61 

appeal to the philosophy of the age. Gradually 
Eliphaz warms up to the doctrinal idea so 
firmly rooted in his mind. Here we have the 
first intimation of Job's real nature, his great- 
ness. Doubtless in times past he was a teacher 
of ofreat merit. These three friends have lis- 
tened to his wise discourses and know of his 
reputation. True, the Lord testifies to the 
greatness of Job and the goodness of his heart; 
here we have a detailed account of his virtues. 

One can now understand why these friends 
were so amazed at Job's appearance. They 
did not know him. This was not the Job 
whom they adored in the past. If his mute 
appearance caused the continued silence, his 
impassioned words kindled a flame of holy hor- 
ror in their breasts and they showed him no 
mercy. 

It cannot be denied that this speech of 
Eliphaz was a masterful effort. All the while 
we are viewing a strange, an uncommon 
picture. During this colloquy, there sits Job, 
with bowed head, taking a deliberate introspec- 



62 THE HEART OF JOB. 

tion of himself while the lash is applied. Here 
sits an old friend and pitilessly charges him 
with grave offences; placing him in line with 
blasphemers, criminals and lustful men. ''Re- 
member, I pray thee," says Eliphaz, ''whoever 
perished, being innocent." Eliphaz closes this 
chapter with a display of his psychic power, he 
says : 

Shall mortal man be more just than God? 
Shall a man be more pure than his maker? 

They perish forever without any regarding it. 

They die and that without wisdom. 

— Verse 17-21. 



CHAPTER V. 

ELIPHAZ'S ARRAIGNMENT. 

Tauntingly Job is admonished to call now if 
he knows of any other God than the one 
Eliphaz represents. Or ''to which of the saints 
will you turn?'' "Unto God would I commit 
my cause." — Verse 8. 



THE HEART OF JOB. 63 

Then Eliphaz closes his plea by referring to 
the extraordinary merits of his God; with the 
remark: - 

"Lo this, we have searched it, so it is; 
Hear it, and know thou it for thy good." 



CHAPTER VI. 

JOB'S REPLY. 

Job is not in a state of mind to be petted and 
scolded by turns, and we can well excuse him 
if he reasons as a man who feels very sore : 

**Doth the wild ass bray when he hath grass? 
Or loweth the ox over his fodder? 
******** 
Oh that I might have my request; 
And that God would grant me the thing I long 
for! 
******** 
For I have not denied the words of the Holy 
One. 
******** 
To him that is ready to faint, kindness should be 
shewed from his friend." 

— Verse 5-14. 



64 THE HEART OF JOB. 

Masterful as was the speech of Eliphaz, Job 
has at hand even in his misery the power to 
show forth the fallacy of the argument and the 
want of true heart-love. No doubt Job's 
words sound like blasphemy to these self-right- 
eous teachers, for instance: 

"Is my strength the strength of stones? 
Or is my flesh of brass? 
Is it not that I have no help in me?" 

— Verse 12--13. 

Two opposite schools are represented here. 
The three friends counseling that help and 
regeneration must come from God who is 
represented as afar off and external; one to be 
moved by abject supplication. On the other 
hand, Job maintains that while help does come 
from God, he in no wise expects this help from 
an external, but from an internal source, acting 
in harmony with internal agencies. Job in a 
spirit of indignation exclaims : 

*They were ashamed because they had hoped; 
They came hither, and were confoundedc 
For now ye are nothing; 



THE HEART OF JOB. 65 

Ye see a terror and are afraid, 

Did I say, Give unto me? 

Or, offer a present for me of your substance? 

Or, deliver me from the adversary's hand?" 

— Verse 20-23. 



CHAPTER VII. 

Merging into the seventh chapter, Eliphaz is 
reminded that his ^'arguing reproves nothing." 
Courageous, yet in a spirit of self-conscious 
humiliation, Job pleads his case w^hile believing 
that the w^hole plan of man's life is prepared 
for him. '^And shall man disprove of the 
Almighty's doings.^" 

The closing words of this chapter are ad- 
dressed directly to Eliphaz, who has presumed 
to be so great that Job calls on him to do some 
mighty work. 



CHAPTER VIII. 

BILDAD SPEAKS. 

Bildad starts in with a storm of judgments; 
like one who has a hard time keeping still 
until his friend is through talking: 

**Then answered Bildad and said, 
How long wilt thou speak these things? 
And how long shall the words of thy mouth 
Be like a mighty wind? 
Doth God pervert judgment? 
Or doth the Almighty pervert justice?" 

— Verse 2-3. 

Job is reminded that if his children had not 
been sinners and himself impure, God would 
not thus chastised him. 

**Behold, God will not cast away a perfect man, 
Neither will he uphold the evil doers. 
He will yet fill thy mouth with laughter, 
And thy lips with shouting. 

They that hate thee shall be clothed with shame, 
And the tent of the wicked shall be no more." 

— Verse 20-23. 
66 



THE HEART OF JOB. 67 

Thus he offers to Job the terms of a happy 
life. 

As before stated: these three friends of Job 
represent the three-fold path of reasoning from 
appearances, from different points of view. 
They stand for a high degree of intellect, 
nothing more. God is seen by them from the 
standpoint of cause and effect. They reason 
from the gross nature. 



CHAPTER IX. 

JOB'S REPLY TO BILDAD. 

Job answers Bildad: I know what you say 
appears to be true, but man cannot answer God 
from appearances; not ''one in a thousand" 
times could man thus answer correctly con- 
cerning what he beholds. The wise in heart 
can only be approached through the spirit. 
How shall man know the cause of these expe- 
riences and afflictions so hard to bear.^ From 
what great fact shall he begin to arrive at 



68 THE HEART OF JOB. 

truth? God is Good. ''Wise" and ''mighty" 
indeed is he who accompHshes good by means 
of the good and thus prospers. You, exclaimed 
Job, expect me to plead with God; to reason 
with God. How shall "man who is born of 
woman and full of trouble" answer God? 

JOB'S STEADINESS OF PURPOSE. 

From verses 4-14, Job indulges in his favo- 
rite theme, — The Almightiness, I would make 
a simple supplication — a supplication from the 
heart. Words do not reach God. If I be 
"wicked,'' as ye say, then my labor is vain, for 
God will not help me. If your accusations be 
true and your words be sincere, why labor ye 
with me ? Let this great fear be removed from 
me: let me not see myself as I appear. Let 
the uprightness and the perfection of my nature 
be manifest. Then will I speak to God as 
with a friend, — face to face. 



CHAPTER X. 

It is possible that in the translations and 
revisions through which the Bible has passed, 
the original methods of expression have been 
abandoned; so that in many instances Job is 
made to affirm where he intended by argument 
to deny. The seventh verse is an illustration of 
the negative form ; the preceding verses of this 
chapter should be regarded in the same light. 

THE REAL SUBSTANCE. 

It is written, — and .what the Lord sayeth 
cannot be revoked, for the Lord is perfect, — 
''As far as the east is from the west, so far 
shall thy sins be removed from thee, to be no 
more remembered against thee forever/' The 
Maya^ delusion of this earth life is to be a thing 
forgotten, like the dew that passeth awa}^ with 
the appearance of the morning sun. Man is to 
be thoroughly redeemed, — only the great 



70 THE HEART OF JOB. 

eternal fact of the union of the Soul with God 
remains; like myriad grains of lead, which, 
when fused by heat form one mass. The indi- 
vidual, personal, identical form is not; but the 
consciousness remains. The consciousness is 
the verity of God. Herein lies the secret of 
the Great AIL This consciousness is unen- 
cumbered; not hindered by form, time, place, 
condition or circumstance, for these too shall 
have all passed away. Only the sublime fact 
of the perfect union with the Ineffable Sub- 
stance is manifest. This is the Eternal. 

JOB AND THE PRODIGAL SON. 

A parallel to Job may be found in the New 
Testament parable of the Prodigal Son. Both 
possessed great riches. Both passed into the 
darkest depths of mortal delusion. Both arose 
from this state of abject poverty, by the inward 
presence, to the sublime recognition of the 
bounty and eternal goodness of the Father, — 
God. Both appealed to God, — the Father. 
Both were received into full fellowship with 



THE HEART OF JOB. 71 

the Lord, — the Father; and others were caused 
to minister unto them. In both instances the 
former state v/as never mentioned by either of 
them when the perfect reahzation of union with 
the Father was made manifest, or came to con- 
sciousness. 

Boundless love and boundless riches awaits 
every son and daughter of earth. 



CHAPTER XL 

ZOPHAR SPEAKS, 

It will be remembered, that of these three 
paths, or reasonings, it was said Zophar repre- 
sents a pretender to great wisdom concerning 
the nature and dealings of God, one who would 
instruct concerning heavenly things, a dog- 
matist, a self-righteous one, an accuser. He 
now speaks. 

He has waited, and watched carefully the 
effect of his companions' words on Job and the 
subtilty of his replies. Zophar is not pleased 



72 THE HEART OF JOB. 

with the resuks. He expects to hear Job, not 
only bemoan ^'his day," but in prostrate humil- 
itation confess his great sin and the sin of his 
children and beseech God for mercy. Instead, 
what does he behold? A great soul daring to 
say to God, '^Thou knowest that I am not 
wicked." And would God punish a man who 
has not sinned? Impossible! Would God 
punish a man who had sinned (?) equally im- 
possible. In consternation Zophar beholds 
this man justifying himself at every point; and 
not only that, he is chagrined at Job's master- 
ful replies, for he has met their arguments and 
so far, vanquished them. Zophar beholds an 
unflinching soul, buoyant and firm in its integ- 
rity, although apparently overwhelmed and 
crushed. It knows no sin, so acknowledges 
none. 

Had these three friends approached Job with 
sympathy, had they sympathized with his de- 
plorable state (?) the results might have been 
very different. It is said ^' God makes even 
the wrath of man to praise Him." While 



THE HEART OF JOB. 73 

humbled under their united blows of inferred 
guilt and sin, Job rallies again and again. The 
Soul is never disturbed, and from its vantage 
ground of universal goodness^ rejects the 
homage paid by mortal sense. 

In Chapter XI Zophar aims a stinging blow 
at Job: 

''Should thy boastings make men hold their peace? 
And when thou mockest, shall no man make thee 

ashamed? 
For thou sayest, my doctrine is pure, 
And I am clean in thine eyes. 
But, oh! that God would speak, 
And open His lips against thee; 
And that he would show thee the secrets of wisdom, 
That it is manifold in effectual working! 
Know, therefore, that God exacteth of thee less than 

thine iniquity deserveth.*' — Verse 3-6. 

^' That which thou art, that only canst thou 

see." 

See'est thou thy brother's sin? 
Sore, bewildered, lost? 
Then is he in very deed, 
Thine own stumbling-block. 

With this rebuke, Zophar, like the pre- 



74 THE HEART OF JOB. 

ceding ones, eulogizes God^s immensity and 
greatness, and then, as an advocate who has 
the right to speak and suggest, condescends 
to offer Job the terms of a perfect, happy 
restoration. This is guaranteed, however, 
only on condition of the acknowledgment of 
his sin, which Job as steadfastly refuses to do. 

MERCY NOT PARTIAL. 

What signifies it to recast Job in the line of 
prosperity (the conditions being complied 
with), if the mercy ^ love a7id justice of God 
does not extend to Job's household, all of whom 
have perished except his wife and four ser- 
vants? Surel}^ the majesty of God's nature 
pales at thought of it. Then, too, those who 
perished if the accusations of these three friends 
be sustained, perished because of Job's '' wick- 
edness." This is indeed a venturesome the- 
ology; and the cult which sustains it fails to 
offer blessings the heart sincerely craves. 

The reader will bear in mind that the first 
round of argument is complete, and that in no 



THE HEART OF JOB. 75 

case have these self-appointed advisers offered 
Job the sweet release from the belief of bondage 
or that spiritual attainment which alone can 
justify and satisfy the soul. 

Job's friends are religious men; they consci- 
entiously believe in the foundation upon which 
their arguments rest; namely, a belief in and 
the accusation of guilt. 

LOVE NEVER ACCUSES. 

The accuser never did and never will reach 
the depths of the great soul nature. He 
knows not the richness of spirit. Of the glories 
of the heavenly kingdom he cannot speak. 
Wise in his own conceit, he beholds evil in the 
world, and through it seeks justification by 
acknowledgment of it. The sweet gospel of 
'' peace on earth and good will toward all men,'' 
came by One who did not accuse; One who 
had no condemnation in his nature. Only He 
could speak of the fruit of the spirit here and 
the glory beyond; of the home of the soul, of 
eternal bliss with the Blessed One^ for He had 
experienced it. 



76 THE HEART OF JOB. 



Explaining '^ The Wrath of God." 

All natural manifestations move in opposite 
directions. 

There is no such thing in all the vast uni- 
verse as the wrath of God as commonly under- 
stood and interpreted. If this were so, the 
kind nature of God while exercising wrath 
would be changed into the tempest of a 
demon. 

There is that we call the light of God. The 
light of God is the love of God^ or illumination 
in action. In mortal sense there is an absence 
of this light; hence an absence of active love. 
This absence or void is filled with wrath in 
appearance only. This wrath is the disturb- 
ance produced on mortal mind by the quick- 
ening presence of the illumination; as the light 
moving directly, produces opposite effects — as 
substance and shadow, the shadow is sometimes 
taken for the substance. A deaf person may 
know that another person is talking, but does 



THE HEART OF JOB. 77 

not know what that person is talking about. 
One with hearing ear understands, another 
does not. 

According to nature, there are two kinds of 
will; the goodness will (or Hght) which flows 
up, and the darkness will which flows down. 
Between these two wills is what is known as 
passion or action. On this plane all manifest 
objects or creations appear. 

To illustrate: The g'oodness Tvill (the light) 
is represented by the lily, which, growing up, 
enters the kingdom of light and partakes of its 
goodness and beauty. The darkness 'will is 
the stem of the lily buried in the black slime, 
growing down, for it desires the earth and par- 
takes of its nature. The stem pulling down and 
the lily pulling up causes a conflict from the 
harshness of which the lily constantly recedes, 
but can only survive as it is attached to it. The 
darkness and the roughness may be likened to 
the ^rath, 

Man is drawn by the spirit into the light, as 
was the lily by the sun, till finally he becomes 



78 THE HEART OF JOB. 

a strong plant. While growing, there is wrath 
until the strength (love of God) enables him to 
break from the earth conditions (wrath) and 
enter the abode of peace. Man is rendered 
free and rises above the level of this conflict and 
contention (wrath) in nature by surrendering 
hirnself to the Supreme Will — Universal Good- 
ness. 

An assembly of persons may listen to a well- 
meaning and helpful discourse. Some receive 
it with joy and gladness. Others with rebuke 
and disfavor. To the latter, it is wrath. (A 
notable case, — Jesus speaking in Jerusalem.) 
Certainly wrath is not in the message or in the 
messenger, but its effect, whether one of love 
or wrath, is dependent on the receiver. 

The efiect on one is pleasant, on another un- 
pleasant. To one it offers peace, to another it 
is a breeder of contention. It brings love to 
trusting hearts. It maddens mortal sense in 
the hearts of others. This opposite effect is 
called '' the wrath of God." 

It is not to be understood that God visits joy 



THE HEART OF JOB. 79 

to one and sorrow to another. This is a false 
conception of mortal mind. 

Jacob Boehme, says: — " If you are not fully 
determined to enter the way of holiness, it would 
be better for you to let alone the sacred name 
of God, wherein His supreme sanctity is in- 
voked, because the wrath of God may become 
ignited within your soul." 

In one case there is union with the universal 
mind, — God. In the other case the mortal 
sense mind sits in judgment and pronounces a 
verdict. That verdict is in accordance with 
the dark will or mind, and this is ^'the wrath of 
God." When the individual soul sinks its will 
into the meekness of God it becomes a fountain 
of love and the recipient of power. To such, 
wrath is unknown. 

There is at the surface endless variety, con- 
fusion. At the center there is simplicity, unity 
and peace. 

We recognize power (will) in the Light. 
This power creates a desire in man for the 
likeness and noble image of God. Likewise in 



80 THE HEART OF JOB. 

the ignorant (state of darkness will) is a power 
like unto itself. This creates a wrathful desire, 
for man has all the states of creation in him. 
That principle with which he identifies himself 
in thought will rule in him. ^'Know ye not, 
that to whom ye yield yourselves servants to 
obey, his servants ye are to whom ye obey; 
whether of sin unto death, or of obedience unto 
righteousness?" — (Life.) Rom. 6-16. 

Behold a thistle or nettle. The more sun- 
shine and warmth it receives, the more stings 
will it produce. This is the outpouring love 
of God, when it falls on an unregenerate mind 
it produces anger and hate. The sun while 
cheering, warming and nourishing an object in 
one place is called a blessing; in another it is 
scorching and causing to perish^ and is called a 
cursing. 

Theo^hrastus Paracelsus says : — " Man's ter- 
restrial substance is from the earth;" (this 
returns whence it came), ^'his mental faculties 
are from the universal mind; his worldly wis- 



THE HEART OF JOB. 81 

dom is from the light of nature; but the divine 
wisdom in him is of God.'' 

Nothing whatever can exist outside of 
nature. This nature is the ''dark fire ground" 
out of which everything is born. However, 
the love of God is manifest in man while in 
this state of nature. If it were otherwise 
he would sink into extinction. In this state of 
nature there is also that which collects^ hardens^ 
reduces ^iVid. forms. And this is the root of all 
natural life, called the fire, the heat. In it is 
the cause of all strength and power in nature, 
and from it issues all the wondrous manifesta- 
tions of power. This fire is also the wrath; 
without it there would be everywhere mere 
nothingness Do not fear ''The Wrath of 
God.'' 



CHAPTER XII. 

Job soon recovered from this cold, premedi- 
tated attack of Zophar. 

JOB CONTEMPLATES ON TRUTH. 

God is everywhere, but is best understood 
in the silence. Job has been silent. He has 
lived so close to his God that there has ever 
been a sweet nearness, a realization that God 
was his friend; that although appearances were 
all against him, yet he felt as though he walked 
hand in hand with the Divine Nature^' and 
that he could alwa3's rely on its friendship as 
we rely on one we know best. He acknowl- 
edged that he could not understand the mean- 
ing of this divine ordering; yet he would cling 
to his friend. 

'' If a man lack wisdom let him ask of God 
who giveth to all liberally and upbraideth not." 

— James 1-5. 

82 



THE HEART OF JOB. 83 

Job knew the source of wisdom. He actually 
lived it. He knew that the world's way of 
doing is to make the dashing charge which is 
to sweep the accused off his feet, drag him 
before his accusers and then produce the 
arraignment. 

MASTERFUL DEFENCE. 

Job also knew there was wisdom in changing 
this mode of proceeding; so he deliberately and 
masterfully formulated his arraignment against 
all these three personages first, then by a mas- 
terly manoeuver made the charge. They are 
three to one, but he is not silenced. From the 
moment of attack until its conclusion Job is 
certain that victory will perch on his side. He 
sees with the clear eye of the spirit a finger- 
board which points unerringly to the ^' path." 

Hear him now: 

** No doubt but ye are the people, 
And Vv^isdom shall die with you. 
But I have understanding as well as you; 
I am not inferior to you: 

Yea who knoweth not such things as these." 

Verse 2-3. 



84 THE HEART OF JOB. 

This fine vein of sarcasm was not expected 
of Job. 

Have you ever met, in your journeying in life, 
a bewildered looking individual sitting by the 
road side? He is not very prepossessing, with 
his unwashed face and uncombed hair covered 
with a slouch brimless hat. His clothes are of 
many colors and very ragged. His shoes are 
tied about his feet. His hands are rough and 
sore-like. — But he is a man! You engage him 
in conversation out of mere curiosity. You are 
well dressed, well fed, clean and neat; your 
neighbor the very opposite. You are wise, 
very wise. He is ignorant, very ignorant. In 
the course of the conversation you are often an 
earnest listener. Why.^^ This man displays a 
knowledge of men, history, books and events 
that interests and amazes you. You judge 
him as you meet him there by his appearance, 
not by his mind. What brought him into this 
condition matters not now. On leaving him 
you take his paw-like horny hand and shake it 
heartily. As j^ou do this you slip something 



THE HEART OF JOB. 85 

into his hand, and 3^ou plant something in his 
heart as you say: "Stranger, good by! God 
bless you ! " 

We meet Job by the road side, on Hfe's 
journey, full of experiences. He has compan- 
ions. We listen to their conversation, and 
conclude that they too are judging this man by 
his appearance and not by the quality of his 
mind. 

"Judge not according to appearances, but 
judge the righteous judgment. '' — John 7-24. 

JOB'S W^ISDOM. 

Here Job energetically rallies, he will not 
concede to their accusation, but refers to their 
statements as the commonest things imaginable. 
He feels that he has been mocked, reproached 
without cause; then stands by his oft repeated 
declaration that no doubt, "the Lord in wisdom 
hath wrought this.*" Why, everything points to 
the unerring law majesty and will of the Lord ! 
The very nature of "the beasts" will teach you 
this. Go ask them. Then consult "the fowls 



86 THE HEART OF JOB. 

of the air" and ''the fishes of the sea." Yea, 
the very ''earth'' is proof that the Lord in his 
might "hath wrought this," for he is wise. 
Then with characteristic eloquence and power 
Job treats of the Almighty wisdom which 
ordaineth everything, and the omnipotence and 
governing love of God. With pure and lofty 
comprehension he speaks of God's goodness. 
No wonder that men like Carlyle and Mathew 
Arnold went into rapture over the poetic spirit 
of this grand old prophet. 



CHAPTER XIII. 

TRUSTS THE LOVING HEART. 

Job's utterances are drawn from nature and 
the quickening spirit within him. He keeps no 
traditional record. He says in effect, "God 
and His eternal Word is managing this uni- 
verse. Keep your hand off the ark. — Hear 
him: 



THE HEART OF JOB. 87 

"Lo, mine eye hath seen all this, 
Mine ear hath seen and understand it. 
What ye know, the same do I know also; 
I am not inferior unto you." — Verse i~2 

Advisors stand for dogma, creed, ritual, etc. 
Theology is dogma crystalized into assertion. 
In Paul's appeal to Caesar, he forged the chains 
which bound him to a Roman prison. Paul 
was held by his appeal to abide the decision of 
the Roman authority. Job appeals to the 
Almighty God. 

**Surely I would speak to the Almighty, 
And I desire to reason with God.'* 

— Verse 3. 

There is no tarnish on such a soul. Naked 
and without excuse it presents itself to the 
scrutiny of the Spirit, for in the Spirit abides the 
Wise One^ the Merciful One^ ''with whom is 
no variableness, neither shadow of turning." 

From the moment of such an appeal by the 
soul (Job) a swift-winged messenger flies to 
the heart of the Loving One and requests an 
interview. "A broken and a contrite heart, 



88 THE HEART OF JOB. 

O God, thou wilt not despise.'^ Thus is the 
child placed on intimate and loving relation 
with the All Wise Parent. 

JOB'S REBUKE. 

Turning now to these three friends, Job says: 

** But ye are forgers of lies, 
Ye are all physicians of no value. 
Oh, that ye would altogether hold your peace! 
And it should be your wisdom. 
Hear now my reasoning, 
And hearken to the pleadings of my lips. 
Will ye speak unrighteously for God, 
And talk deceitfully for him? 

He will surely reprove you. 

If ye do secretly respect persons. 

****** 

Hold your peace, let me alone, that I may speak. 

And let come on me what will. 

****** 

Though he slay me, yet will I trust in him." 

— Verse 4-15. 

Job's faith and illumination has at last cul- 
minated in this astonishing statement. The 
burden of his argument is an unshaken assur- 



THE HEART OF JOB. 89 

ance in his own innocence and the goodness 
of God. He concludes this remarkable climax 
by saying: 

" Behold now, I have ordered my cause; 
I know that I am righteous." — Verse i8. 

A RIFT IN THE CLOUD. 

The arguments of causation presented by 
these three reasoning personalities does not in 
the least shake Job from his position. From 
first to last his understanding concerning the 
unchangableness of God is manifest. Not- 
withstanding these different views concerning 
God, — judgment, good and evil, Job feels cer- 
tain that God does not afHict with the intention 
to hurt or as a merited penalty for presumable 
guilt. 

It does seem that Job is often perplexed, 
sometimes discouraged and sad; yet the uni- 
versal Goodness is ever present in his mind 
and never questioned. His faith sustains him 
with the assurance that in some way he is to 
witness the expression of purity in his flesh; 



90 THE HEART OF JOB. 

clean and freed from disease. Believing this, 
the accusations and assertions of these men are 
distasteful to him, and an injustice to the 
Almighty. 

It will be observed that Job is not priding 
himself on his innocence. He puts his trust in 
God, " Who is of purer eyes than to behold 
iniquity." — Habakkuk 1-13. 

Job feels very sure of justification, for is not 
his cause in the Supreme Court to vi^hich he 
has appealed.^ 

'* Withdraw Thine hand far from me: 
And let not Thy terror make me afraid. 
Then call Thou, and I will answer; 
Or let me speak, and answer thou me.'' 

— Verse 21-22. 

This is a strong plea that all appearances 
may be taken away, the hand of the Lord be 
withdrawn, and that this delusion of the senses 
be forever forgotten. 



CHAPTER XIV. 

This chapter opens with a mournful strain 
from this old prophet's heart. The reverse side 
of life is very real to the sense nature. 

"Man that is born of a woman 

Is of few days, and full of trouble/' 

— Verse i. 

THE QUESTION OP THE AGES. 

Did Job indeed have a revelation of a second 
birth .^ Is it clear to his mind that, ^' One is 
your father, even God?" Did he see that in 
"the world ye shall have tribulation.^ " It is 
possible! But here he is, and bound by the 
common infirmity of mortals. 

The spirit of immortality is springing into 
life in Job ^s heart; and this new revelation shall 
be the gladsome hope, the eternal joy of the 
whole world. This search-light streams around 
the earth, and in its bright path we read the half 

91 



92 THE HEART OF JOB. 

born thought; ^'^ If a man die shall he live 
again? ^' — Verse 14. There is a double mean- 
ing in this expression. Evidently the thought 
uppermost in Job's mind is: first, if a man does 
live again, will he be subject to the changes, 
temptations, sorrows and aiBictions which he 
experiences here and now? and, second, will 
that life hold a recompense for what he endures 
while in the present state? The dear heart 
settles back quickly, 

** All the days of my warfare would I wait, 
Till my release should come." 

In the language of faithful Abraham, '' Shall 
not the Judge of all the earth do right?'' — Gen. 
18-25. To quote Job's own words, ch. 6-25. 
^' How forcible are right words." 

FAITH AND INTEGRITY. 

A remarkable trait in the character of Job; 
one which has become the admiration of the 
world, is his integrity. He never bemoans the 
loss of his family or possessions. His heroism 
in this regard is a synonym of immortal great- 



THE HEART OF JOB. 93 

ness. Deprived of everything but a broken 
pitcher; he fixes his eye unflinchingly on an in- 
descrihahle something which he addresses and 
to him is the Unit of Almiglitiness. Job 
always speaks of God in the capacity of Power. 

There is that in the nature of all mankind 
which irresistibly clings to the Unknown^' a 
something that lies slumbering in man, unknown 
to mortal sense, nor indeed is it understood by 
the natural man. It often takes a panic, a great 
sorrow or sense of extreme danger to awaken 
it; then it is, man falls back upon this Great 
Self. For instance, a man who has not for a 
long term of years entertained one little spiritual 
thought, suddenly falls overboard, from a ship 
at sea. On coming to the surface of the water, 
his first exclamation is, *'Oh God!" or ''Good 
God!" 

When the spirit in man is permitted to 
manage affairs for him^ while temporarily 
mhabiting this body, no serious alarm is ever 
encountered. This is very strongly marked 
in the case of Job. Although alternating be- 



94 THE HEART OF JOB, 

tween desire and resignation, now wishing to 
die and now hoping for relief, we notice that 
his fine spiritual nature is never shaken by 
threat or moved by appeal. 

Job's heroism, his wise replies, his lucid form 
of expression and comprehension of actual 
realities, and, above all, his trust in God have 
gained for him the admiration of the world of 
thought, and given cause for merited pane- 
gyrics by the appreciative Idealist. 



CHAPTER XV. 

JUDGING PROM APPEARANCES. 

Eliphaz renews the attack. The three-fold 
path of reasoning from appearances will not be 
abandoned until man sees clearly that all disturb- 
ing influences of whatever character, are the 
result of a belief in separateness, a disunion of 
God and man. Distracting opinions are the 
result of a belief in 7nany minds. Union and 
harmony are the result of loyalty to one Mind. 



THE HEART OF JOB. 95 

Eliphaz, Bildad and Zophar represent reason- 
ing from disunity. 

Man while in this estranged state of mind, 
sees sinful lust and cause and effect in his 
neighbor. He also sees what to his mind is 
the judgment of God, and with this the con- 
demnation for sin. So the second attack is 
justified in the minds of these men. 

Job is not promised relief through spiritual 
perception of universal truth; but all that a 
dogmatic view of the case comprehends, they 
offer in justification of their position. 

THE INTELLECTUAL VIEW. 

Intellect believes in a God afar off. A Ruler 
to be appealed to. It believes in setting up of 
a government and a kingdom; in the establish- 
ment of tabernacles, and the rules of thought 
and conscience; a place where the subjects 
will always be very pleasantly situated near 
the King, and the King will always be very 
gracious to his subjects. This view of the 
case does not suit Job. He sees the soul to be 



96 THE HEART OF JOB. 

a divine creation, and it must of necessity be 
in sweet communion and full fellowship with 
the inward spirit and partaker of all that it is. 
Such a guarantee only can insure the continued 
presence of perfect love. 

BBROR'S WAY. 

Eliphaz discovers in the speech of Job a 
wisdom which is not easily silenced, so his 
attack in this instance is more bitter than at 
first. He adopts the tactics of Job, but seasons 
them with wormwood. 

By careful study of the text one will dis- 
cover from this on, a desperation in the attack 
which savors of possible defeat^ and an unflinchi 
ing boldness in Job's position which presages 
victory. 

After treating Job's words with studied dis- 
courtesy, Eliphaz proceeds to relate what he 
has heard, what the "wise men have told." 
Then follows the " tradition of the elders." It 
is by such that " the commandments of God 
have been made of none effect," said Jesus. 



THE HEART OF JOB. 97 

Traditions will never be accepted by humanity 
as the sweet evangel of peace on earth. Hu- 
manity has tried this and proved it to be 
'^ shucks six thousand years old, and dry at 
that." 

Where the soul meets soul, there is commun- 
ion. ''Thus is the soul the perceiver and 
revealer of truth." The soul is justified by 
every effort put forth to advance the recogni- 
tion of universal Goodness. You can pay God 
no higher compliment than to pronounce His 
creation Good. 

Whene'er the Spirit of God 

With the truth of man combine, 

Then is the miracle of nature, 
And water turns to wine. 



CHAPTER XVI 

TRUTH'S W^AY. 

Job tells his '^ miserable comforters'^ that 
their ^' vain words '' are stale arguments, and 
he is surprised that they should resort to such. 

7 



98 THE HEART OF JOB. 

The nobility of Job's nature takes high rank in 
the following: 

'' I also could speak as ye do; 
If your soul were in my souFs stead, 
I could join words together against you, 
And shake mine head at you. 
But I would strengthen you with my mouth, 
And the solace of my lips should assuage 

your grief. 
Though I speak, my grief is not assuaged; 
And though I forbear, what am I eased?'' 

— Verse 4-6. 

Without boast, a magnanimous declaration 
is made which reveals the true nature of this 
beautiful soul. 

There is not in all the succeeding narrative 
so pitiful a plea as was given in the third 
chapter. The light is now breaking through a 
rift in the thick cloud. 

*The outward doth from the inward roll. 
And the inward dwells in the inmost soul." 

Job continually reminds us that his '' prayer 
is pure.'' No half-truth will satisfy him. 
Though it hurt, he would probe to the core of 



THE HEART OF JOB. 99 

his situation. Confucius once said, ''li my 
soul is not engaged in the hzg'k worships it is 
as though I worshiped not." 

In no case could the hope of heaven be farther 
removed, or the case appear more desperate 
than in the case of Job. Now as we look into 
the Heart of Job^ it is an instantaneous demon- 
stration that he demands, as he says. 

THE STEADFAST EYE. 

** O earth, cover not thou my blood, 
And let my cry have no resting place. 
Even now behold my witness is in heaven, 
And he that voucheth for me is on high. 
My friends scorn me; 
But mine eye poureth out tears unto God, 
That he would maintain the right of a man with 

God, 
And of a son of man with his neighbor! 
For when a few years are come, 
I shall go the way whence I shall not return." 

— Verse 18-22. 



U. ffci 



CHAPTER XVII. 

Job continues: How shall a man prevail 
against God; destruction awaiteth that which 
is not good, even the fruit of their hands shall 
perish. With "clean hands" shall the right- 
eous pursue their way and the light on their 
path shall ''wax stronger and stronger" — thus 
shall the darkness fade away. 

Evil is not overcome by evil at any time, but 
evil is overcome by good. To assail the dark- 
ness does not put away the darkness. Only 
by introducing the light can the darkness be 
dissipated. Evil is man's unfinished opinion of 
good. To assail error is to increase error, it 
thrives on contention. Thoreau says: "If 
you would convince a man of wrong, do right." 



100 



CHAPTER XVIII. 

JUDGMENT REPROACHES. 

Bildad (judgment) then answered Job, ad- 
dressing him in the second person, as a babbler 
of words, as though he was unworthy of being 
appealed to otherwise. It is always thus with 
judgment, based on appearances or evidence 
through the senses. Its appeal is to the law 
and authority. It would hide behind the bul- 
wark of statutes and execute its rulings with a 
determined hand. Not a word of mercy, no 
door of escape is held open by Bildad; he 
makes one more brief statement in Chapter 
XXV, when the case is closed so far as these 
three voices are concerned. 

CHAPTER XIX. 

Then Job answered and said : 

'* These ten times have ye reproached me: 

Ye are not ashamed that ye deal hardly with me.'* 

— Verse 3. 
101 



102 THE HEART OF JOB. 

Immortality with all that it embraces, now 
illuminates the heart of Job. If the gaze is 
continually directed to the earth one sees 
gross and creeping things, but if the attention 
is directed to the stars, hope illuminates the 
inmost nature. The human cry which baffles 
sympathy, comes from the highway and the 
byway. It begins in fear and ends in faith. 

MORE LIGHT. 

Throughout all his varied experience, Job 
now and then catches a gleam of heavenly 
light. He beholds a vision of beauty and love- 
liness. This is the father (faith) within him. 
There are times when he says: ^^I have meat 
to eat ye know not of. " His soul is oft in 
travail within him, but now and then he 
is entranced as he catches a glimpse of the 
glistening towers of the Celestial City. 

The avenues of the soul may be likened to a 
vast gong. To touch it at any point is to 
cause a vibration over the entire surface. To 
be conscious of the presence of ethereal, spiritual 



THE HEART OF JOB. 103 

vibrations is to communicate one's self through- 
out the entire realm of love and all within that 
realm in the same conscious state, is apprised 
of the perfect communion, for love is not indi- 
vidual or special, but universal and general; 
the inheritance of all and soul is its messenger. 

PROPHETIC SIGHT. 

Job has caught a view of immortality not 
common to man. He sees that continuous life 
in the form of man is possible. He is inspired 
by this beatific vision while yet the worms 
are consuming his flesh, so beautiful is the faith 
which sustains him. Faith, in fact puts nothing 
off. Faith is not faith that delays. That is 
hope. Faith does not depend on authority. 
Joh hadfaith^ and this to him is the very sub- 
stance of things^ a sustaining power. Some- 
how Job knows that his Redeemer is a living- 
reality within him, although at times the prob 
lem seems difficult to solve, and the situation 
appears desperate. He sees that there is to be 
an end (Verse 25), when he will put all things 



104 THE HEART OF JOB. 

under his feet, for he understands the sign of 
its coming. He ^' knows he ^hdiW stand up at 
the last upon the earth^''^ — conqueror; that is, 
the redeeming principle is to be manifested in 
his body. Then there will be an end (last 
day) to all the delusions of error and sense. 
^' He who can create a kingdom of light within 
himself. He in whom this spring of divine 
power flows, carries within himself the divine 
image and the celestial substantiality. In him 
is Jesus born of the Virgin, and he will not die in 
eternity.'' — Jacob Boehme^ Six Poirtts, vii. 33. 

ABSOLUTENESS OP FAITH. 
This grand old prophet thus expresses him- 
self: 

** But I KNOW that my redeemer liveth, 
And that he shall stand up at the last upon the 

earth: 
And after my skin hath been thus destroyed, 
Yet from my flesh shall I see God: 
Whom I shall see for myself, 
And mine eyes shall behold, and not another." 

— Verse 25-27. 

Here is a direct, emphatic statement based 



THE HEART OF JOB. 105 

on Pure Knowledge^ and it became literally 
exemplified. Abraham was not more illumi- 
nated when about to sacrifice Isaac, than was 
Job on this occasion. 

Shall the ^*pure in heart see God?" Such 
is the emphatic statement, the sure promise. 
In the very nature of things it could not be 
otherwise. Truth associates with the truthful ; 
love with the loving; peace with the peaceful, 
and "purity vjith the pure. 

This is not a supposititious statement of Job's; 
it is based on knowledge, — ^^ But I know.^'^ 
Only a wise love and a loving wisdom can 
appreciate this statement. — '' Never say a thing 
is not so." 

Right here, too, Job realizes another great 
truth, namely, that virtue is not confined to 
things, persons, or functions. It is like good- 
ness, a factor incarnate in all that exists. It is 
not something which is bestowed, nor a quality 
which can be withheld, taken away or lost. 
Conditions have nothing whatever to do with 
virtue. All that exists, exists because of the 



106 THE HEART OF JOB. 

virtue which constitutes its very existence or 
being. This revelation was the glory of Job's 
integrity. 

In Verse 29 Bildad is reminded that wrath 
bringeth wrath; persecution breedeth persecu- 
tion; and judgment, judgment. 



CHAPTER XX. 

THE FINAL DOGMATIC CHARGE. 

This chapter concludes Zophar's anathema, 
delivered in pretense as the word of God. 

Never did the soul stand under such an ac- 
cusation as this; yet did it not tremble nor 
was it afraid. Failing to wring from the lips 
of this man one word of renunciation, or one 
feeble cry of acknowledgment of error, the 
whole force of Zophar's words are hurled at 
"him. '" You vainly try to shield yourself," he 
says. " You know why you are in this pitiable 
plight. It would never have been thus had 
you not wilfully sinned against God. You 



THE HEART OF JOB. 107 

have lost all your possessions and your rela- 
tions. You are a deplorable object. Your 
skin is covered with sores and your bones are 
full of the sins of your youth." 

The more that Truth asserts herself, the 
louder does error scream. 



CHAPTER XXL 

As we progress we behold virtue assuming 
many beautiful shapes. There is now a meek- 
ness and tenderness in Job's reply; a certain 
wisdom and power which is awakened partly 
by the onslaught, and partly in his times of 
meditation. '^ Rejoice not over me, O mine 
enemy, when I fall I shall arise; when I sit in 
darkness, the Lord shall be a light unto me." 
— Micah 7-8. 

Job's vision is broadened and his range of 
thought far beyond himself. He does not 
return railing for railing, but argues the case 



108 THE HEART OF JOB. 

as though the accusations were not aimed di- 
rectly at him, he treats them in general. 

APPROACHING THE LIGHT. 

Only like attracts like. The Spirit of Wis- 
dom in Man (Job), illuminating itself, dispels 
darkness and ignorance so that the spirit of ac- 
cusation is unheeded. Hence, this accusing 
friend does not return. There is nothing for it 
to address; nothing of its nature to which to 
appeal. "The prince of this world cometh 
and hath nothing in me" (John 14-30). Error 
will never be lost to the world until man ceases 
to recognize it. Then it will disappear from 
memory, and will no more be held in mind. 
The beauty and wisdom of Job's reply chal- 
lenges the admiration of the reader. Prostrate 
though he is in body, he proves how master- 
fully he can parry every thrust. Enquiringly 
he says: "As for me, is my complaint to 
man.^'' After which he proves to Zophar the 
fallacy of his reasoning. In a most perfect 



THE HEART OF JOB. 109 

manner he treats the case. Every point is met 
and dissolved, every argument annuled. 

** How, then, comfort ye me in vain, 
Seeing in your answers there remaineth falsehood." 

— Verse 34. 



CHAPTER XXII. 

With an emphasis and a passion worthy 
of a better cause, Eliphaz closes his argu- 
ment with startling denunciations. Then this 
voice is stilled forever, after offering bribes of 
gold and silver. 

How varied are the judgments of men on 
the common events of life. How shall we rally 
now with such a flood let loose against us.^ 
Who shall deliver us.^ Only the Lord, — the 
spirit of ilhimination in man. Only the Christ 
within, which is the hope of glory. This alone 
can overcome and dispel the delusion of ap- 
pearances. 

The torrent rushing over us, the fire of 



no THE HEART OF JOB. 

wrath kindled on both sides of us, the very 
earth slipping away from beneath our feet; 
where is our salvation? Is it in the golden 
crown of reward offered in Verses 21-30? 
Shall this for one moment cause us to take our 
eye off the ark of the covenant; the pure sym- 
bol of the sweet relation between God and 
man? Is this to be the reward if we '' acquaint 
ourself withr God?" Or, is it to be found in 
that peace uohich passeth understandings in 
those nobler, truer riches of the soul, which 
indeed are the divine inheritance of the spirit ? 

WISDOM BORN OF KNOWT.EDGE. 

The unwise may be allured by this strong 
appeal of Eliphaz, — " gold '' and " silver." Job 
is wise — " there was none like him in all the 
East." He knows the mystery of life. He 
sees through the actions to the motives which 
govern men. He knows the meaning of the 
stars and their influence. He understands the 
symbology of the world. He cannot be deluded 
with bribes of gold and silver. To him, gold 



THE HEART OF JOB. Ill 

is rtvisdom] silver is truth. These virtues he 
possesses. Why should he barter them for the 
symbol? The former (virtues) he knew to be 
eternal; the latter temporal. " Thou shalt 
also decree a thing and it shall he established 
unto theey (Verse 28.) Job was not unmind- 
ful of this. Time and again he has decreed 
valiantly. '' How forcible are right words." 
He knew their value and his confidence is not 
shaken, although his decree to all appearances 
hitherto has not been established. 

THE ETERNAL, THE NOW. 

Nature is a continuous cycle of energy; every 
movement of the great wheel, like the turning 
of a kaleidoscope changes the appearance. In 
reality there is only the Novj^ the Eternal. 
Live in the Now. To see past and future is to 
encourage disappointment. The now, the pres- 
ent cannot be changed. It is man's view of 
things that changes. As he stands at the rim 
of action, he is encouraged and discouraged by 



112 THE HEART OF JOB. 

turns; not until he fixes his thought on the 
center of Being is perfect peace found. 

''Man is the image and likeness of God." 
That likeness cannot be changed, God being 
All in All, there is nothing else to change into. 
God made man up-right^ like '' t/i/' — God. If 
it is acknowledged that there is another power 
which can make him (man) up-ivrong^ then 
that power is more mighty than God, or it 
could not change God's work which He pro- 
nounced ^^very goody Then man in fact is as 
he always was. God is Omnipresent. That 
present being now, was never a past, and can 
never be a part of the future. What man calls 
the '^ past," is simply the sweet, the beautiful, 
the pure, enduring Love Almighty which 
ever accompanies man and with which he is 
ever beautifying the present] — the present with 
its heart full of love and its hands full of 
flowers. 



CHAPTER XXIII. 

TRUSTING. 

Once only, when the pain in his flesh seemed 
so very real to Job, did he take his mind from 
the Almighty and exclaim; ^'Have pity upon 
me, have pity upon me, O ye, my friends; for 
the hand of God hath touched me.'' Chap. 
19-21. But only for a moment is he like a 
reed shaken by the wind, tossed here and there; 
the Dear Heart rallies again to the central 
trust in verse 25, chap. 19. ^'But I know that 
my redeemer liveth." 

Like a man in the dense woods. Job is 
searching for the blazed trees. 

**Oh that I knew where I might find him, 
That I might come even to his seat! '* 

—Verse 3. 

He does not cast one thought on the external 

recompense just offered him. His thought is 

within. 

113 



114 THE HEART OF JOB. 

" Would he contend against me in the greatness of 

his power? 
Nay; but he would give heed unto me. 

Behold I go forward, but he is not there; 
And backward, but I cannot perceive him; 

* * * * * -x- ** 

But he knoweth the way I take; 
When he hath tried me, I shall come forth as gold." 

— Verse 6-10. 

And when at the farther end of the journey 
I approach the temple, / shall he like Him^ for 
I shall see Him as He is. 

The fulness of love is the abiding principle 
in the soul. Man is not a part of universal 
mind, as though it were separated and parceled 
out. Man is inseparably one with God. His 
mission is to become fully conscious of this 
truth. 



CHAPTER XXIV. 

SURRENDERING SELF. 

It at first appears as though Job, in this 
chapter, had abandoned the field of defense or 



THE HEART OF JOB. 115 

justification for the field of accusation. It is 
not so, however. The arraignment here, is the 
summing up of the three-fold path of reason- 
ing from the non-self point of view (appear- 
ances), and may be accepted as a charge directed 
at these three advocates. Not that they have 
performed the acts enumerated by Job, but the 
three-fold force directed at him so persistently 
and in such fury, causes these thoughts to arise. 
This is the exhaustion of mortal sense (non- 
sense). It does seem as though Job, in defend- 
ing himself dared challange the world, with 
God for witness. Job knows that the Supreme 
Ego is the only reality, and that it exists 
because of its powerful nature ; moreover, that 
that which is beheld in creation is but a sug- 
gestion of this Supreme Self. It is as though 
Job held to view the delusion of appearances 
so as to exalt his central idea. This he does 
in the 26th and succeeding chapters. He 
never turns his face from the sun. The radiance 
of the upper air is always in his heart, as his 
long closing argument bears testimony. 



116 THE HEART OF JOB. 

''There is the appearance of creation in 
man; but man is not in creation.'' All creation 
is in the inferior nature which is the cause 
thereof and which passes away with discrim- 
inating knowledge. 

CHAPTER XXV. 

Here we have the last little echo from the 
wilderness. It is in the wilderness, wildness, 
wild-state (untutored in spirit) that we make 
laws, pronounce penalties, formulate govern- 
ments, and erect tabernacles of worship. Poor, 
blind judgment (Bildad) does not see that 
God can possibly be exalted unless man is 
correspondingly debased. 



CHAPTER XXVL 

In a vein of eloquent sarcasm Job asks, — 

** How hast thou helped him that is without power! 
How hast thou saved the arm that hath no 
strength! 



THE HEART OF JOB. 117 

How hast thou counseled him that hath no wisdom, 
And plentifully declared sound knowledge! 
To whom hast thou uttered words? 
And whose spirit came forth from thee?*' 

— Verse 2-4. 

Not a word of consent or confession do we 
hear from either of these men. They stand 
adjudged by their own unwise, unjust doctrines. 
They see themselves all right; Job, all wrong. 
No truthful assertion from his lips is accredited 
by them. 

It is not infrequent that worldly wisdom 
comes in the garb and speech of spiritual 
assumption. 

When men in positions of trust speak less of 
the '^ Wrath of God," and more of the ^' Love 
of God;" then comes the larger thought, the 
Christian age. 

Job sums up the entire case in what is 
termed a 'Sparable," which is comprised in six 
chapters or 161 verses, and should be called, — 
Job's valorous defense. See chapters 26 
to 31. 



118 THE HEART OF JOB. 

Job says: This God of whom you have 
been speaking, what know ye of Him ? Lo ! I 
will tell thee : 



CHAPTER XXVII. 

**As God liveth, who hath taken away my right; 
And the Almighty, who hath vexed my soul; 
(For my life is yet whole in me, 
And the spirit of God is in my nostrils;) 
Surely my lips shall not speak unrighteousness, 
Neither shall my tongue utter deceit. 
God forbid that I should justify you: 
Till I die I will not put away my integrity from me. 
My righteousness I hold fast, and will not let it go. 
My heart shall not reproach me as long as I live.*' 

— Verse 2-6. 

Filled with the inspiration of this Almighti- 
ness the soul is meek, and justifies itself by its 
integrity begotten of God. The concluding 
verses of this chapter, commencing with the 
13th verse, have been ascribed by some to an 
unrecorded speech by Zophar. Or it may be 
considered in the thought of Chapter 24. 
Certain it is, these things which appear to be 



THE HEART OF JOB. 119 

something, arrayed against the spirit of Truth, 
are defied, their claim proven false and they 
are cast out by the pure truth of the Spirit. 



CHAPTER XXVIII. 

SOUL ASSERTS ITSELF. 

It has been suggested that Job, at this partic- 
ular crisis, was afflicted nigh unto death. True, 
he complains bitterly in chapter 19, — that God 
has fenced him in a dark path, stripped him of 
his glory and plucked up his hope; that his 
brethren are far from him, his former acquaint- 
ances are wholly estranged, his kinsfolk have 
failed him, that they which dwell in his house 
count him a stranger; his breath is strange to 
his wife; the young children despise him and 
all have turned against him, and that his bone 
cleaveth to his skin. Notwithstanding, we are 
forced to concede that the writer has at this 
point put into the mouth of Job words of -potver 
and 'wisdom. There is no rnore controversy 



120 THE HEART OF JOB. 

between him and his three friends; instead, 
there is a newness of spirit in his language. 
He shows himself not only to be an astrologer 
and mathematician of high rank and merit, but 
one versed in all natural sciences. Job under- 
stands the precious treasures planted in the 
bosom of the earth to be symbolical of the more 
beautiful riches and highly prized treasures of 
the soul. Hence, is this chapter placed in this 
connection. 

Silver is feminine, the water principle in 
nature; — knowledge, which maybe interpreted, 
— Love. Gold is masculine, the fire principle 
in nature; — wisdom, which may be interpreted, 
— Will. 

Love is the fundamental principle of all 
truth. There is nothing hidden that shall not 
be revealed through Love; and this is right 
knowledge or understanding. The application 
of knowledge is wisdom^ likened here to silver^ 
gold and precious stones. 

Precious stones (especially the ^^ sapphire") 



THE HEART OF JOB. 121 

is spiritual love, and signifies priceless virtue 
or the substance of truth. 

** Whence then cometh wisdom? 
And where is the place of understanding?" 

— Verse 20. 

It is not in the earth. It is not in creation. 
It is not in books or seminaries. '^ The wisdom 
of man is foolishness with God.'' — But, 

"Behold the fear'' (love) "of the Lord, that is 
wisdom; 
And to depart from" (thinking) "evil is under- 
standing." — Verse 28. 



CHAPTER XXIX. 

VIRTUES EMPHASIZED. 

Great and sterling virtues have always been 
accredited to Job. The Lord makes honor- 
able mention of him in the beginning of the 
book. Even Eliphaz has given Job the credit 
of having great learning and wisdom. To all 
of this Job has never referred until now, when, 
in modest fashion he says: There was a time. 



122 THE HEART OF JOB. 

** When His lamp shined upon my head, 
And by His light I walked through darkness; 
As I was in the ripeness of my days, 
When the secret of God was upon my tent; 
When the Almighty was yet with me, 
And my children were about me 

When I went forth to the gate unto the city, 
When I prepared my seat in the street, 

And the aged rose up and stood; 

The princes refrained talking/' — Verse 3-9 

The light of God is inspiration and the secret 
of God is love. In the time of prosperity we 
feel the joy of God; but the secret of God is 
learned in the silence. A great Sage has said: 

** I illuminate thee, but I instruct not; 
I warn thee, but I fight not; 
Thy treasure is within thyself." 

Job was respected and beloved by high and 
low, rich and poor, prince and peasant. Such 
IS the honor which always accompanies a great 
and princely nature. 

**Unto me men gave ear, and waited, 
And kept silence for my counsel. 



THE HEART OF JOB. 123 

After my words they spake not again; 
And my speech dropped upon them." 

— Verse 21-23. 

No greater tribute can be paid one than that 
the people addressed, recognizing the truth 
and the wisdom of the words spoken, remain 
silent. No one can understand the deep things 
of God save the spirit of God in man. 



CHAPTER XXX. 

While this language does, indeed, appear 
severe, it must be borne in mind that Job has 
not yet lost sight of the sense of good and evil 
as factors in the world. The memory of his 
former greatness creates within him a pride 
which is pardonable. This state of mind, this 
pride, will be utterly eliminated when the Lord 
speaks out of the whirlwind. Then we behold 
Job meek and lovable. There is no need that 
man should defend himself in the presence of 
God! — God, the all-wise, all-loving Father, 
knows. 



124 THE HEART OF JOB. 

The question naturally arises: Is God 
moved in any respect by the nature of man's 
pleading? Can God change? be more or less 
Perfection? Is it not rather that the spirit of 
changeableness is in man ; and at the opportune 
moment, with the consent of his mind behold- 
ing change in external nature, attributes this 
change to God. The very possibility, however, 
in the change in man's mind, becomes the 
active potency which finally places him in the 
unchangeable internal nature. 

Comparing discriminating knowledge with 
the vain babbling of the world one sees in what 
cheap esteem man's wisdom is held in relation 
to the realities of truth. 

CHAPTER XXXI. 

Job's integrity sustains him and he rallies to 
his own defense in a sublime manner. Truly 
the door of an incorruptible life is thrown 
open that we may behold the heart of Job. 

He sums up all the judgments of the human 



THE HEART OF JOB. 125 

heart. He arrays all his erroneous beliefs, and 
puts these apparent evils in one scale, leaving 
nothing out, however dark. To his accusers 
he refuses any acknowledgment; he will not 
be judged according to the comprehension of 
mortal man, but presents himself to the 
scrutinizing eyes of the Spirit. He is willing 
now, m his docile simplicity and trusting faith, 
to have every great and every little fault put 
into one scale of the balance; then he delibe- 
rately places himself in the other scale of the 
balance and appeals to the Almighty Judge of 
heaven and earth. 

With this, '^ The ivords of Job are ended.'^'^ 

Silent, serene, he speaks not again until he 

stands face to face with the Lord. He has 

declared for this very thing so hopefully, and 

now it is established unto hi^n. 

Soon or late the question comes to every one 
as it came to this sublime character: What 
doest thou with the ^^Giftof God,''— Thy Life? 



CHAPTER XXXII. 

THE PINAL SURRENDER. 

*^ So these three men ceased to answer Job, 
because he was righteous in his own eyes.'' 
They saw that his integrity was unshaken; his 
trust in God supreme. 

The moral grandeur of unshaken integrity is 
the subhmest feature in man's Hfe. 

Individual man is a stetvard. By and by he 
must render to the whole body of men an 
account of his stewardship. He must account 
for his share in the natural causation. The 
revelation or enlightenment of God in man is 
the adjustment of the various claims of his 
stewardship. The summing up is the harvest, 
the redemption of man. 

A NEW WITNESS. 

An entirely new character is now introduced, 
one whose presence is not intimated in the pre- 

126 



THE HEART OF JOB. 127 

ceding interviews; one who professes to speak 
in God's behalf — in " God's stead." 

Job has taken two degrees in the masonry of 
Hfe, He has passed through two very trying 
ordeals. Having declared himself free from 
defilement, he must prove it. He now applies 
for admission in the third degree. 

*' He rises upward toward His former divine 
state; no more in negative innocence and 
ignorance, but learned, knowing and wise, a 
conqueror over sense life, a true Lord overall.'' 

The Soul does not, in fact, take degrees or 
pass through states of initiation; but there 
seems to be awakenings, periods of illumination 
or states of realization. ^^ Realization ^^'^ says 
one, '4s the coupling by which we hitch our 
wagon to a star." 

Elihu means ^' Whose God is He." — (Bible 
Dictionary). Elihu, son of Barachel. '^ Whom 
God hath blessed." He is of the kindred of 
Ram, which signifies '' high place." He is also 
called a Buzite; descendant of Buz, son of 
Abraham's brother, Nahor. (Gen. 22. 21.) 



128 THE HEART OF JOB. 

Elihu stands for spiritualized intellect. — 
Holding firmly to revelation, interpreting it by 
the letter, the form, and not the spirit. Elihu 
is the forerunner of the Lord, one who pre- 
pares the way. He removes the confusion of 
the previous advocates and opens the mind to 
receive a greater truth. 

There is a cold dignity about this character 
which intellect always assumes. In verse 2, 
we read: ''Then was kindled the wrath of 
Elihu." This '' wrath '' should be construed as 
zeal; the fire of youth; called the ''lightning 
flash." Intellect trains the mind, it does not 
furnish it; it is a channel through which the 
spirit flows. 

Job and his three friends are represented as 
Elihu's elders. Out of respect, therefore, he 
withholds from speech. Now his critical mind 
attacks Job for persisting in his innocence. He 
also rebukes his elder friends because they could 
not answer Job's arguments yet persisted in 
condemning him. He says, — 



THE HEART OF JOB. 129 

*' Days should speak, 
And multitude of years should teach wisdom, 
But there is a spirit in man. 

And the breath (inspiration) of the Almighty 
giveth them understanding." 

— Verse 7-8. 

Elihu is very clear. There is so much in 
his statements that may be accepted with 
profit. He presents the case in an entirely 
new form and a new light. He does not 
answer Job's concluding speech to his three 
friends, as it was not directed to him ; however 
he is burning with a desire to speak; he thinks 
he understands the case, so he says : 

** I also will answer my part, 
I also will show my opinion, 
For I am full of words.'' 

— Verse 17. 

The clearness of intellectual perception has 
done much to prepare the world for the more 
beautiful garlands of spiritual truth. Hence, 
in Elihu, we have candid reasoning, upright- 
ness of speech and pure and wholesome beati- 
tudes. God is revealed in the attitude of a 

9 



130 THE HEART OF JOB. 

Deliverer. There is not the flattery and pre- 
sumption which marred the former pleadings. 
There is no respect to any man's person or 
flattery of titles with Elihu. The Almighty 
will not pervert judgment; He will not regard 
the rich man more than the poor. 



CHAPTER XXXIII. 

Elihu's ''words are encouraging from the 
first. He announces they are for Job's good; 
so he does not reproach him with upraiding; 
he remarks; '' neither shall my hand be heavy 
upon thee, for I desire to justify thee." Thou 
hast said in my hearing; '4 am clean without 
transgression, I am innocent." In this thou 
art not just. The burden of Elihu's argument 
is that God permits these afflictions for man's 
good. 

**To bring back his soul from the pit, 
That he may be enlightened with the light of the 
living." 

— ^Verse 30. 



CHAPTER XXXIV. 

Elihu, too, entertains the generally accepted 
opinion that man must humiliate himself before 
God and man; must acknowledge sin as being 
an active agent in the world, and the cause of 
man's misfortunes. 

This is the intellectual view of the case. 



CHAPTER XXXV. 

*'Thinkest thou this to be thy right? 

***** :i: % * 

I will answer thee, 

And thy companions with thee. 

Look unto the heavens and see: 

And behold the skies, which are higher than thou. 

If thou hast sinned, what doest thou against him? 

And if thy transgressions be multipHed, what doest 

thou unto him? 
If thou be righteous, what givest thou him? 
Or what receiveth he of thine hand? 
Thy wickedness may hurt a man as thou art; 
And thy righteousness may profit a son of man." 

Verse 2-8. 
131 



132 THE HEART OF JOB. 

This argument of Elihu only presses the 
matter in a more skilful, subtle way. A man 
less wise than Job might have been drawn into 
an attitude of defense, but he spake not a word. 
We ever hear the ringing words of Jesus. 
'* Judge not according to appearances, but 
judge the righteous judgment.'' 

Beyond the thought is the thinker; beyond 
the act is the motive. Appearances are decep- 
tive, sense judgment is not final. "God hath 
made man upright; but they have sought out 
many inventions.'' — Eccl. 7-29. 

CHAPTER XXXVI. 

EHhu is quite assertive, yet full of tender 
regard. He says: 

" Suffer me a little and I will shew thee; 
For I have yet somewhat to say on God's behalf. 
And will ascribe righteousness to my maker; 
For truly my words are not false. 

— Verse 2-4. 

We hear resounding throughout, these 
words : 



THE HEART OF JOB. 133 

** There's a wideness in God's mercy. 
Like the wideness of the sea; 
There's a beauty in his goodness 
Which is more than liberty; 
For the love of God is greater 
Than the measure of man's mind, 
And the heart of the eternal 
Is most wonderfully kind." 



CHAPTER XXXVII. 

THE OliOSINQ ARGUMENT. 

This is a final summing up of the love of 
God toward all created things, especially man. 
The intellectual comprehension of the nature of 
a '^ personal God " is rapidly giving place to 
the excellency of the spirit and the wisdom 
which sees God as the All Father. 

Job now perceives this, and in his mind the 
great nature of the Deity is thus exalted. But 
who is so enlightened that he can inform us 
concerning God? One very wise master said: 
^' What God is, I know not; what God is not, 
that I know.'^ Lao-tsze said. ^'The Tao 
which can be Tao-ed is not the eternal Tao. 



134 THE HEART OF JOB. 

The name which can be named, is not the 
eternal Name." (Tao is God.) To describe 
God is to place a limit to majesty. 

^' The attainment of right knowledge of the 
Supreme Being is the consummation of exist- 
ence ; for who ever possesses it obtains a nature 
as incomprehensibly perfect as the nature of 
that Being." The lover of Truth must recog- 
nize his Beloved under any disguise. 

Elihu, speaking of the majesty of God, says 
it is the wisdom which none can comprehend, 
the gracious providence which ordaineth sun- 
shine and rain, that stayeth the hand of man so 
that he cannot hurt his brother. He speaks 
also of the merciful protection of every beast of 
the field; yea, even the thick cloud is so formed 
by his loving care that it holdeth the rain that 
it be not poured out, but watereth the earth 
equally. ^'Consider Job," he continues, ^'the 
wondrous works of God," how he tempereth 
the weather to the shorn lamb. Because of 
our littleness we know not how to speak to 
such a beneficent God. Closing thus. 



THE HEART OF JOB. 135 

" Out of the north cometh golden splendor; 

God hath upon him terrible majesty. 

Touching the Almighty we cannot find him out; he 

is excellent in power; 
And in judgment and plenteous justice he will not 

afflict. 
Men do therefore fear him: 
He regardeth not any that are wise of heart." 

— Verse 22-24 



136 THE HEART OF JOB. 

Understanding. 

HO"W OHARAOTBRISTIOS ARE FORMED. 

S-piritual U7ider standing- in man enters now 
the Sublime Degree. 

The Book of Job is a succession of events 
relating to the progress of the Soul. 

We have said, ''Nature is a continuous cycle 
of energy or events.'' Enter the cycle at any 
point; man must complete the entire circuit. 
This may account for the difference in indivi- 
duals, as each one enters the circle at different 
degrees. 

There are 12 degrees or ''houses'' in the 
circle called " Signs of the Zodiac; " and these 
degrees or signs are divided into innumerable 
other minor degrees, each having a specific 
governing power or influence, yet obedient to 
one law. Man's power or nature is in accord 
>yith the degree or house of this vast cycle of 
nature into which he is introduced. He finally 
leaves this cycle wherein he has had a continuous 
round of experiences (having passed through 



THE HEART OF JOB. 137 

all the houses), by the door he entered. The 
path of the cycle, while it has taken him around, 
has also, like a graduating scale, taken him 
upward. 

Man enters this great cycle of nature by 
means of a certain ^ass-word^ when he becomes 
enveloped in form. He does not know the full 
meaning of this Wordy but gradually it unfolds 
to his comprehension; as the petals of a rose 
while unfolding exhales its fragrance. More and 
more the great meaning and full significance 
of the Word dawns on the mind, until, at the 
close of this exhibition of life, whether the 
number of its embodyments be one or many, 
man passes out. The passing out is not, how- 
ever, by giving the word. That was given 
him at birth-time merely to suggest a great 
truth. The word is a talisman of protection, 
a symbol or substitute; a number, as a stone 
numbered for the building of the temple. This 
pass-word is also the name or signature. The 
signature of a person is the distinctive expres- 
sion of the tincture or character of that person; 



138 THE HEART OF JOB. 

it is the name, the sign by which one person 
is known or distinguished from every other 
person. Nothing whatever can be utterly lost 
because of its signature, its name, — the Word. 
No, man does not pass out of creation by 
giving the word, but by giving its meaning, 
its interpretation, the explanation of the word. 
He does this by reason of the word becoming 
identified with every part of his Being. The 
word eventually becomes manifest and abides 
within man. In truth, 7nan is the Living Word. 
Now he is lord over all. Man, risen from the 
''dust of the ground,'' is given a nevj name 
above every earthly name, and stands a proven 
Son of God, when he exclaims, ^'All power is 
given unto me, m heaven and in earth." ^' I 
and the Father are One." 



CHAPTER XXXVIII. 

As before stated, ''Job is silent." Silence is 
a symbol of power. The Lord will answer for 
Job out of the '' whirlwind." 



THE HEART OF JOB. 139 

God has never been angry with Job at any 
time. There was always a deep cherished 
feeling in Job^s heart that God would befriend 
him, and that the light of his countenance 
would not be altogether hidden from him; for 
the Lord had said, ^' I am with thee, and will 
keep thee in all places whither thou goest, and 
will bring thee again into the land, for I will 
not leave thee nor forsake thee. (Gen. 28-15.) 

THE SOUL'S ILLUMINATION. 

''Then the Lord answered Job out of the 
whirlwind, and said " (addressing Job ^s friends), 

*'Who is this that darkeneth counsel 
By words without knowledge? 

Then addressing Himself to Job, He said, 

**Gird up now thy loins like a man; 
For I will demand of thee, and declare thou 

unto me. 
Where wast thou when I laid the foundations of the 

earth? 
Declare, if thou hast understanding." 

This is symbolical of being clothed with 
righteousness and girded with truth. It is the 



140 THE HEART OF JOB. 

symbol of strength and activity y and is shown 
by girding up the clothes with a strong cord. 
^'Gird up now thy loins, ^' is equivalent to say- 
ing: ''Arise, take up thy bed and walk." 
Or, — '' Arise, shine; for thy light is come, and 
the glory of the Lord is risen upon thee." 
(Isaiah, 60-1.) 

The Lord may address a man in the belief 
of error, but he does not hold conversation 
with the idea of error in mind. The shin- 
ing light of the Lord's nature dispels the 
darkness and glorifies the subject. 

The whirlwind means confusion of ideas 
and misdirection of opinions. Ideas and opin- 
ions constitute the whirlwind. The belief that 
there is life, substance and intelligence in matter; 
false judgment concerning creation and appear- 
ances; cursings, moanings, bitter reproachings, 
repentings, contentions and all the mass of 
misconceptions concerning man's nature, — 
God, etc., this is the whirlwind. 

The universal speech of God is the still 
small voice speaking out of the silence. The 



THE HEART OF JOB. 141 

Lord in perfect peace speaks out of the whirl- 
wind; beholds the confusion, but is not in the 
least affected by it; so by wisdom of silent 
speech it is dissolved. 

This is the darkest moment in all Job's 
remarkable history; but there is no appear- 
ance of defeat. It is simply Job's extremity. 
It is also the Lord's opportunity. For who 
but the Lord is mighty to save? Who shall 
interpret the words of the Lord, or who make 
plain His speech.^ 

Merging from this whirlwind and confusion 
of events through which the Soul has passed, 
it now communes with itself. The voices to 
which It has listened in the past were in some 
respects exalting, but not convincing; forceful, 
but not comforting. Job, as seen in the reflect- 
ing mirror of nature^ is silent ; while Job as 
Soul^ is illuminated. 

**He who knows others is learned, 
He who knows himself is enlightened." 

— Lao-tsze. 

Over the triple doorway of the Cathedral of 



142 THE HEART OF JOB. 

Milan there are three inscriptions spanning the 
splendid arches. Over one is carved a beautiful 
wreath of roses, and underneath is the legend: 
^^All that -pleases is hut for a 7nomenty 
Over another is sculptured a cross, and these 
are the words underneath: 

^^All that troubles is hut for a momenta 
Underneath the great central entrance in the 
main aisle is this inscription: 

^^That only is important which is eternal.'*'^ 
Once within the temple, master of Self; a 
new and peculiar power thrills the Being; a 
power by which it penetrates the past and 
reads its illuminated pages. This power is 
intuitional memory and is called the ^''Lord 
Godr 

The Lord God is illuminated spiritual 
intelligence; the angel voice speaking within 
man. The Soul is likened to a temple, and 
the Lord God is the light thereof. In the far 
east it is called ^''Isvara^ the pure suhstance in 
Souiy ^^The Lord is in His holy temple; let 
all the earth keep silence before Him." 



THE HEART OF JOB. 143 

The Soul (Job) illuminated, penetrates the 
deep secrets of nature, and beholds the hereto- 
fore unsearchable riches in store for it ; riches 
that were concealed until it had passed through 
much tribulation. 

THE SOUL'S RETROSPECT. 

It beholds God and perceives Life. It declares 
" I am one with the eternal." The heights, 
the depths, and the outstretched boundaries of 
nature are known to it. By faith it grasps the 
eternal verities of abiding truth in which 
all things are established. It feels the great 
earth melt away under foot, yet rests in space 
secure by the effort of the will. The hopes, 
the delights, and the joys of earth life are as 
nothing. Likewise, the discouragements, the 
oppressions and afflictions men call sins, melt 
into nothingness. It hears the sweet music of 
creative energy in the morning of life, when the 
scintillating light of the stars made music, and 
the affectionate nature of God shouted for joy. 
The mysteries of growth in the creative world 



144 THE HEART OF JOB. 

are unveiled to it. The illuminated soul 
exclaims, ^' Before the boundary of the great 
deep was established, yea, before its ^secret 
springs ' were hid, I was there.''' It sees that 
Life and Love are God. It sees the mist 
curtain (Gen. 2-6) which was spread out in 
the beginning, now rolled away. That cause 
and effect are related to time and space. It 
delights in the spirit of unity it beholds in all 
things. Nothing is hidden or obscure. It 
communes with nature, and nature communes 
with all its parts. It perceives motives and 
feels the coming action. Strong in the strength 
of its enshrined love, it beholds the *^ founda- 
tions of the earth,'' and exclaims, " Before 
Abraham was, I Am." The Soul can now pene- 
trate at will. The depths of the sea and the 
caverns of the earth are as the air of the 
heavens. In all this array of power and light, 
there is consciousness of light. It knows that 
God does not love as man loves, — God is Love. 
Thus it is, the Lord God speaks " out of the 



THE HEART OF JOB. 145 

whirlwind " to the comprehending spirit in 
Job. 

All expression belongs to the plane of self- 
consciousness. To Man^ the hnage and like- 
ness of the divine Mind, nothing is impossible 
and no secret in nature concealed. 



CHAPTER XL. 

THE NEW MAN. 

Like a tender plant emerging from the seed 
under the generous influences which surround 
it, or like the butterfly, having escaped from 
the chrysalis, gently spreads its wings for its 
first flight, so escapes the soul of man from 
the bondage of a belief in imperfection and 
littleness. 

Now the dear heart breathes the upper air, 
and makes his final reply. Itisjob^s last testi- 
mony ere the flight of the soul is announced. 

'' Behold, I am of small account; what shall I 

answer thee? 
I lay mine hand upon my mouth. 

10 



146 THE HEART OF JOB. 

Once have I spoken, and I will not answer; 
Yea twice, but I will proceed no further " 

— Verse 4-5. 

The Lord commands: — 

' Deck thyself now with excellency and dignity; 
And array thyself with honor and majesty," 

— Verse 10. 

At this command, Job casts aside forever as 
a forgotten memory, his former self,. 

" And that ye put on the 7ievj fuan^ which 
after God is created m righteousness and true 
holiness." (Eph. 4-24,) ^'And have put on 
the new man^ which is renewed in knowledge 
after the image of him that created him." 
(Col. 3.10.) 

THE MIGHTY PO\^;^ERS. 

^^ Behemoth ^"^ verse 15, esoterically con- 
sidered, is the water element in nature; typified 
by the influence of the Moon as the collected 
and reflected power and light of the Sun; that 
which is acted upon. The Is Is ; — feminine. 



CHAPTER XLI. 

^^ Leviathan ^^' esoterically considered, is the 

jfire element in nature; the mighty vortex cen^ 

ter, typified by the Sun^ source of hfe, creative 

energy, power and action. The Am Am; — 

mascuHne. 

Perhaps no interpretation given will cause 
more surprise, if not open dissent, than the pre- 
ceding. Read this chapter through very care- 
fully without imagining that you are reading 
about beasts and thus abandon all former rules 
of interpretation. It certainly seems unreason- 
able to suppose that the Lord would devote an 
entire chapter and part of another to so poetic 
a description of huge extinct beasts simply for 
Job^s edification or for the purpose of mystify- 
ing him. The letter destroyeth; the spirit 
giveth life. 

The author has refrained from all attempt to 

prove to the satisfaction of the reader the truth- 

147 



148 THE HEART OF JOB. 

fulness of the interpretations given. These can 
only be arrived at by close application and 
careful study of the subject. 

While the objective and the subjective states 
are, and of necessity must always be closely 
related, as the scales of a balance; yet there 
must not be confusion in the mind caused by 
exchange of states, as taking the object for the 
subject, — the suggeciive for the real. 

''Behemoth" and "Leviathan'' are very 
remarkable figures of speech. These were 
once huge and powerful creatures, companions 
of pre-historic man. By their extinction they 
did not lose their place in the esoteric concept 
of might and majesty. 

On reading the forty-first chapter of the 
Book of Job, the attention is held as by the 
spell or power of a master as the description 
proceeds and climax after climax is reached. 
It has the appearance of a mighty column pierc- 
ing the sky, around which is a spiral stairway 
by which one ascends and is finally lost in the 
immeasurable distance. 



THE HEART OF JOB. 149 

If one has a thirst ior pure hnoxvledge^ — 

'* Let him fulfill all righteousness. 

Let him be devoted to that quietude of heart which 

springs from within. 
Let him not drive back the ecstasy of contemplation. 
Let him look through things. 
Let him be much alone" 

— VoU xi Sacred Books of the East, 

ILLUMINATED 

In Chapters 38-39-40 and 41, Job is led 
through contemplation of creation in general, 
to the broader contemplation of the source 
of creation; and with clear understanding per- 
ceives the energy which embraces all things. 
It cancels doubt and delusion with understand- 
ing; and destroys the idea of good and evil 
with the breath of wisdom. Emerson says: 
" Into every intelligence there is a door which 
is never closed through which the Creator 
passes/' 



CHAPTER XLII. 

With trusting deference and humility the 
soul approaches the altar before the mercy seat. 
There, and there only it acknowledges that 
supremacy, wisdom and power is with God. 
Expectant and hopeful, the journey's end is 
crowned with bliss, that strange peace which 
passeth understanding. " For now we see in a 
mirror, darkly; but then face to face; now I 
know in part; but then shall I know as also I 
have been known." 

The delighted God-man exclaims. 

" I have heard of thee by the hearing of the ear; 
But now mine eye seeth thee.'* 

— Verse 5. 

The intellect is the hearing ear. The spirit 
is the perceiving eye. 

THE RENEWING OF THE MIND. 

It is remarkable that during Job's sojourn in 

the flesh, and while suffering from excru- 

150 



THE HEART OF JOB. 151 

dating skin disease he never consults a physi- 
cian. The doctors of divinity diagnosed his 
case, and they all agreed as to the cause; 
namely, that Job had been a very wicked man, 
and that his children had sinned, and his was a 
clear case of '^ the judgment of God." But 
when Job turned his face steadfastly to the 
Lord and trusted his case to the Great Physi- 
cian^ and the Lord spoke out of the whirlwind 
of thought, then we hear no more of sinful 
accusations. 

The Lord does not call his court physician 
to take Job's temperature, nor does he entrust 
his case to a ''healer"; nor does he say, '' Sit 
down here. Job, and I will give you a treat- 
ment." No. The case is dealt with according 
to supreme wisdom. How.^ By taking Job 
into the depths of Being, the mighty Self, in 
other v/ords; "by the renewing of the mind." 

RELEASE FROM MATTER. 

There is now to Job a new heaven and a new 
earth. The former things have all passed 
away as a delusion. He beholds a new earth, 



152 THE HEART OF JOB. 

beautified with a new beauty, glorified with a 
new glory and peopled with a new race, a joy- 
ous, happy, gladsome people. The memory of 
the old false state is dissolved; he is now in his 
pure mind,-^ — a God-man. 

Heaven is inner consciousness. Earth is 
outer consciousness. 

SOUL, THE INDESTRUCTIBLE UNIT. 

The soul is the only indestructible reality. 
The philosopher Schopenhaur, when quite old, 
walking the street one day with his head bent 
in meditation, stumbled against another man, 
who abruptly inquired. "Who are you?" 
'' My friend," said the philosopher, " I would 
give all the w^orld, did I possess it, if some one 
would answer that question for me." One of the 
masters once said. " If they ask thee what is 
the soul, thou shalt reply, ' The soul is a living 
lens; which invests with its own tincture the 
objects beheld by it.' " Soul is the embodied 
thought of God. While encumbered with a 
physical body, physical expression is given to 



THE HEART OF JOB. 153 

all objects beheld by it. While in the physical 
form, yet unencumbered by it, it freely invests 
objects and actions with its o%vn 'pure ray. 
The soul cannot be tarnished, for the reason 
that it is the pure essence of God. It is wider 
than space, older than time, deep as faith, and 
rich as love. 

CONCLUSION OP CHAPTER XLII. 

When the mist is all cleared away and the 
mystery of nature solved, then will man see 
clearly. Man is thin and pinched when he 
holds a small thought of himself. He is pro- 
portionately large and robust when he enter- 
tains a large and cheerful thought of himself. 

Job says: ''I thought I had heard the voice 
of God before. Many times I have thought 
that I walked hand in hand with Him; but I 
know that I never beheld the face of infinite 
Goodness and Love until now." It is in such 
a supreme moment that old things pass away 
as a dream forgotten. 

The Lord proves the interest he takes in Job 



154 THE HEART OF JOB. 

by befriending him in a most marvelous way. 
*' All things shall be added unto thee." This 
is the promise. 

THE FINAL REW^ARD. 

The unwise counselors (who at times said 
some very true things) are made to serve Job 
and contribute to his successful victory. 
" Surely the wrath of men shall praise thee." 
(Ps. 76-10.) Yea the Lord maketh even the 
foolish to praise him. 

The sacrifice of the seven bullocks and the 
seven rams, is an intimation of the coming 
Christ. This is ''Aries" and ''Taurus," — 
head and neck, surrendering to "Leo," the 
heart. Intellect yields to affection always. 
The " burnt offering" is the type thereof. An 
offering, as in this case is an atonement. The 
sacrifice is the giving up. The burning is the 
annihilation of the past. To burn is to obliter- 
ate, to consume. It symbolizes the giving up 
of old ways and thoughts and turning to the 
new or higher thought. In the broadest sense, 



THE HEART OF JOB. 155 

it casts away forever. Hence Eliphaz, Bildad 
and Zophar are known no more. Mortal mind 
has yielded to the Supreme Mind. 

The number seven is typical of the greater 
man, and the number Jive^ of the lesser 
man.— 7+7=14=5. 

Verses 7 and 8 do not allude to conqueror 
and conquered, only in the sense that all things 
are obedient to the majesty of the soul. All 
things wittingly minister to it and thus become 
partakers of its glory. To release the captive 
mind is to be forever free and counted with the 
merciful. Job was never tempted or allured at 
any time by the offer of a golden crown of 
reward. Goodness upheld and protected him. 

THE VICTORY. 

It is not related anywhere how Job was 
healed; nor, indeed, is such a thing as physical 
suffering alluded to after Job turned to the 
Lord who administered on his case. It is not 
even said that Job was healed of a malady. 
Wisdom always passes a delusion of the mind 



156 THE HEART OF JOB. 

in silence. Job's present state is the result of 
the renewing of the mind. The renewed mind 
takes no account of time, condition or error. 
It sees God face to face. The pure-minded 
shall see God — Good in all that is. How can 
there be other than perfect union when ^'The 
Father and I are one .^'^ 

The ministering relatives (verse ii), are the 
counsels of love. All things administer to love 
and thus become sharers with it. Gradually 
does the infinite love draw us on by a still uncut 
cord. The circuit is complete. We leave by 
the door we entered. The Christ of God in 
man is his redeemer. ''But seek j/e first his 
kingdom, and his righteousness; and all these 
things shall be added unto you^' (Matt. 6-33). 

Job's innocence, simplicity, pure-mindedness 
and love ("sheep"), are increased; so too with 
his swiftness and endurance (''camels"). — His 
docility, composure and meekness ("oxen''), are 
added to. And his patience and increase of 
knowledge ("she asses"); these are all dou- 
bled. The promise is forever to the faithful. 



THE HEART OF JOB. 157 

''Godliness is profitable unto all things, having 
promise of the life that now is, and of that 
which is to come." (i Tim. 4-8.) 

"He had also seven sons and three daugh- 
ters." There is no mention of wife. There is 
no wife, as the term is commonly understood. 

Man is generated by external love, which 
is earthly power. He regenerates by internal 
love, which is heavenly power. Man is gener- 
ated according to human law and conditions. 
He regenerates himself by the love of God in 
his heart. When light becomes manifest in 
darkness, then darkness ceases to be darkness. 
Thought desires form objects or pictures of the 
thinker, tangible only to mortal or material 
sense. These pictures are finally erased or 
dissolved as man is regenerated. This is like 
slaying or opening up one's mortal nature. 
He that hath hearing ears will hear; he that 
hath seeing eyes will see; and he that hath an 
understanding heart will understand. 



158 THE HEART OF JOB. 

THE CROWN OF LOVE. 

Job has now entered within the domain of 
his true Self. Because of its relation to Spirit 
the self can never be lost. Whatever God 
created is good. It can not be otherwise. It 
can never change, nor can it be changed, for 
God is omnipotent love. ^'I change not.^' 
Man does not see creation as it really is. 
When he does, he, too, will exclaim: '-^Behold, 
it is good. '''^ 

Referring to the ''sons and daughters ;'' the 
law of inheritance and of cause and effect is 
now necessarily inverted. That which was at 
first supposed to be possessions, relatives and 
children; mortal, and subject to destruction, 
are now known to be universal, immortal qual- 
ities; ''kindred" of the soul, — nvisdom and love. 
The seven-fold path of wisdom (sons), and the 
three-fold path of love (daughters). 

It will be observed that Job's persistent faith 
fruited in love; beautiful love (daughters), the 
recompense of his fidelity and integrity. The 
recompense of love is the privilege of loving. 



THE HEART OF JOB. 159 

Of these three daughters, the first named is 
"Jemima," meaning dove — (Bible Dictionary) 
esoterically, Heart of Love, The second, 
''Kezia," which means cassia; esoterically, 
Fragrant Love. The third, '^ Keren-hap- 
puch," which means horn of paint; esoteri- 
cally, Beautiful Love, 

It will now be readily understood why the 
daughters of Job are referred to as, "the fairest 
in the land." Wisdom and Love enjoy the 
same inheritence. 

As in the beginning, the "gift of God " is 
with man, so at the close thereof we find the 
image and the likeness. " The gift of God is 
Eternal Life.^'^ (John, 4-10, Rom. 6-23.) 
This is not to be construed as a special gift to 
man. Man is because of life. Man and life 
are eternally co-ordinate. The gift consists in 
man's consciousness of life. This gift is the 
illumination which the soul experiences as it 
loosens its hold on material objects and reposes 
in the sheltering love of the Spirit. 

Eternal Life does not refer to one's Self only, 



160 THE HEART OF JOB. 

but to all that this Self beholds. Everything 
possesses eternal life; life that gradually 
assumes more and more the form of beauty 
pleasing to the eye and charming to the soul. 
All life is the life of God. There is no death; 
only a change to something higher, a continu- 
ous revelation. ^' From glory to glory forever 
ascending. Our souls with the Soul of the 
infinite blending." 

CONCLUSION. 

The circuit of life in Nature is completed for 
this pure soul. However, it is a fact worthy 
of note that long before the Nazarene came to 
earth, long before the shepherds heard the 
sweet anthem, "Glory to God in the highest; 
and on earth, peace and good will to men," 
Job demonstrated immortality in tliejiesh^ and 
literal resurrection from the world of sense 
and pain. Job did not pass through the " gates 
of death" to demonstrate this. Such an ordeal 
was reserved for the one who is called the 
"Saviour of the World." 

What Job exemplified in his remarkable life, 



THE HEART OF JOB. 161 

he did through choice. A less capable man 
could not have passed this trying ordeal to 
prove a great fact for the love of humanity. 
Only a man in whom resides the germ seed of 
conscious immortality and a God-like integrity 
could thus demonstrate the Truth; hence his 
name, — 

J-O-B, — One with God or one who bears the 
name of God. We shall know him hereafter 
by the name — Job : this being one of the names 
of Deity. 

The conception that man has of God, — 
Deity, may always be regarded as man's 
highest attainment in wisdom. 

Knowledge of truth, is to be regarded as the 
steps by means of which God is revealed to 
man. 

Wisdom is the high-water mark of man's 
attainment in God-likeness, the ability to know 
God. 

To have knowledge concerning God, — 

(Spirit) and to attain wisdom of God; is as 

manifestation, to principle. 
11 



162 THE HEART OF JOB. 

Spirit is principle; the Lord God is the 
manifestor of the principle, and man is the 
manifestation. 

The attitude of man toward all created 
objects denotes the degree of spiritual attain- 
ment in the manifestation. 

The names by means of which Divine 
Majesty is recognized, are arbitrary symbols 
created in the consciousness of man. 

The " attributes " of Deity are conceived in 
the heart of man and prompted by love. 

That which is in man expresses itself in his 
idea of God. 

As the mind in man becomes exalted his 
conception of Deity is exalted. 

Life and all the blissful joy of life is with 
man; — within and without. 

Consciousness of this life through the 
awakened Christ in man, constitutes the 
oneness with the " Father." 

As before remarked, the circuit of life in 
Nature is completed. We have seen Job 
beloved, enlightened, wise; as from the 



THE HEART OF JOB. 163 

moulding hand of the loving God. We have 
followed him into the depths. We have seen 
him drop from opulence to penury and want. 
We have heard him maligned, and witnessed 
his masterly defense under very adverse condi- 
tions as one by one he answered his accusers. 
We have shared his loyalty to principle, 
knowing that a rift in the overhanging cloud 
would appear, through which the assuring 
smile of God would be seen. We stood by 
when he steadfastly refused the aid of learned 
men, even when the pleadings were very elo- 
quent. We rejoiced in his faith when he 
trusted his case to the Supreme Court, in 
taking his appeal to the Almighty. Then in 
wonder and amazement we listened to the wise 
counsel of the Lord speaking out of the tem- 
pest. We witnessed the shackles of mortality 
crumble into thin dust as the redeemed Soul 
took its place in the heavenly kingdom. Once 
within the sacred Temple, — the divine nature^ 
there is no parting. ^' The Father and I are 
One." 



164 THE HEART OF JOB. 

The resources of an awakened soul are in- 
finite. All heights are attainable, all aspirations 
possible to that one whom loving wisdom guides. 

The soul must be free to aspire, to act, to 
achieve. Centered in itself it beholds the full 
domain and finds its habitation, its kindred, its 
place in the Universe, invisible to mortal eye. 
It feels vibrations hitherto unknown; it hears 
sounds the ear is not trained to catch; beholds 
nature in the garb of immortal drapery; per- 
ceives earth in heaven and heaven on earth. 

The place has not changed; 'tis man that 
changes; he saw as through a clouded glass; 
but now, face to face. Man, beholding himself 
as he is, the perfect manifestation of illuminated 
mind J from glory to glory ascends into the vast 
heavens and basks in the eternal sunshine of 
God's glory. 

Man — the exalted soul claims nothing, yet 
owns all. All that he beholds is a common 
inheritance. 

The Soul is transfigured through love. 



THE HEART OF JOB. 165 

All else may fade away, but love, immortal 
love, is ever with man, the child of love. 

Love is the sunshine in the heart; the morn- 
ing and evening song bursting forth in continual 
praise; the joyous nature bringing man into 
new life; now the great spaces are crystal clear, 
pure, transparent. 

^y faith man reaches out and reaches up; 
the eyes are holden; a thick veil hangs between; 
but thanks to the Loving One, man has faith; 
so he reaches up with his faith; this some- 
thing which he possesses now, this endur- 
ing ''substance." He reaches up; — and mys- 
tery of mysteries, he takes hold of something 
the eyes do not behold; it is the outstretched 
hand of the Father. Man, reaching up; God, 
reaching down; somewhere in a rapturous 
realization the soul meets God. 

Where soul meets soul there is communion, 
and there is the sacrament of perfect peace. 

The world is what we make it, and in the 
province of love almighty^ "man is in one 
world, and hath another to attend him." Thus 



166 THE HEART OF JOB. 

does he live in spirit now. To believe in God 
is to entertain God. 

The fulfillment of nature and the prophecy of 
God, is man. In the heart of this man is born 
the Virgin Christ, the pure truth, the joy of 
redeeming love and the victory begotten of the 
silent Spirit. 

''The fruit of the Spirit is love^joy^ peace^ 
long sufferings gentleness ^ goodness^ faith ^ 
meekness^ tem-perance. Against such there is 
no law." 



THE HEART OF JOB. 167 

Benediction. 

"Shall not the heart which has received so much, 
trust the power by which it lives, may it not quit 
other leadings and listen to the soul that has guided 
it so gently and taught it so much, secure that the 
future shall be worthy of the past?" 

*The soul may be trusted to the end. That which 
it so beautiful and attractive, must be succeeded and 
supplanted only by what is more beautiful, and so 
on forever." — Emerson. 

"Build thee more stately mansions, O my soul. 

As the swift seasons roll! 

Leave thy low vaulted past! 
Let thy new temple, nobler than the last. 
Shut thee from heaven with a dome more vast, 

Till thou at length art free. 
Leaving thine outgrown shell by life's unresting sea.'* 

— Holmes. 

Amen. 



Four Booklets 




Companions to 


**'l^he Heart of Job" 


No. I. 


The Four Graces — Faith, 




Love, Goodness, Virtue. 


No. 2. 


The Spiritual Significance of 




Cain and Abel. 


No. 3. 


The New Church in the City 




Beautiful. 


No. 4. 


The Serpent in Religion. 



JUN 141900 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomsors Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 






I mil n pi 
iilfiiilli 



LIBRARY OF CONGRESS 




